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in  (gtemori?  of 

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(pteeenteb  6)? 

JJamuef  OXiffer  QBrecfttnrtbge  feong 

to  t^e  £i6trat|?  of 

(Princeton  t^eofogicaf  ^eminarg 


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c.  / 


^Jtfji^  JdUirr" 


BFilSSF  OUTLINE 


Or  THC 


OF    THE 


it%x%%ii^Vir    UrUflion* 


BY  ARCHIBALD  ALEXANDER, 

TROFESSOR  OF    DIDACTIC    AND    POLEMIC    THEOLOGY,    IN   THE    THEOLO- 
GICAL   SEMINARY,    AT    PRINCETON,   N.  J. 


-Tj    hi    xaJ  clq)'    iauTWV    ou   Ti^isiSTS    to    dixaiov ', 

Luke  xii.  5) 


jfeeccntK   fS^ttCon. 


PaiNCX3T02T  PBFSS, 

PRLYTED   AA'J)   FUBLJISHED   BY  D,  Jl.  BORBE^iSTEiJ^. 


1825. 


^v: 


District  ofJK'e-W'Jerscij,  to  wit  : 
*♦♦♦♦**♦♦  £E  IT  REMEMBERED,  That  on  the  Seventh  clay  of  April, 
*2L.<Sfe.*  ^"  ^^^  Forty  Ninth  year  of  the  Independence  of  the  United 
X  '  'X  States  of  America,  Anno  Domini  1825,  D.  A.  Borrenstkix, 
*♦♦♦♦*♦♦*  of  the  said  District,  hath  deposited  in  this  Office  tlie  title  of  a 
book,  the  right  whereof  he  claims  as  proprietor,  in  the  words  following,  to  wit : 

"  A  BRIEF  OUTLINE  OF  THE  EVIDENCES  OF  THE  CHRISTIAN  RELI- 
GION. BY  ARCHIBALD  ALEXANDER,  PROFESSOR  OF  DIDACTIC  AND 
POLEMIC  THEOLOGY,  IN  THE  THEOLOGICAL  SEMIANRY,  AT  PRINCE- 
TON,   N.  J. 

Ti  <5s  y.ai  a(p'  saurwv  ou  x^jvsts  to  buaMv  ; 

Luke,  xii.  57. 
In  confonnity  to  an  act  of  the  Congress  of  the  United  States,  entitled,  "An 
act  for  the  encouragement  of  learning  by  securing  the  copies  of  Maps,  Chai-ts, 
and  Books  to  the  authors  and  proprietors  of  such  copies  during  the  times  there- 
in mentioned."  And  also  to  the  act  entitled,  "An  act  supplementary  to  an 
act  entitled.  An  act  for  the  encouragement  of  learning  by  securing  the  copies 
of  Maps,  Charts  and  Books  to  the  authors  and  proprietors  of  such  copies  during 
the  times  therein  mentioned,  and  extending  the  benefits  thereof  to  tlie  arts 
of  designing,  etching",  and  engraving  historical  and  other  prints." 

Wm.  PENNINGTON, 
Clerk  of  the  District  of  j\''erv'Jer-^ey, 


mxii^cviimvxmu 


The  author  of  the  following  pages  was  not  desirous  of 
adding  any  thing  of  his  own  to  the  many  valuable  tvorks 
in  circtdation,  on  the  Evidences  of  Divine  Revelation  $ 
but  having,  in  the  performance  of  his  official  duty,  preach- 
ed a  sermon  on  this  subject,  in  the  chapel  o/'Nassau-Hall, 
he  received  from  the  students  of  the  College,  a  unani- 
mous request  to  furnish  a  copy  for  publication.  Feel- 
ing disposed  to  comply  with  a  request,  coming  from  such 
a  quarter,  and  so  respecffidly  made,  but  not  judging  it 
expedient  to  publish  a  single  discourse  on  a  subject  so  ex- 
tensive, he  resolved  to  enlarge  the  ivorh,  not  only  by  giv- 
ing more  ample  discussion  to  the  topics  treated,  but  by 
introducing  others^  which  the  narrow  limits  of  a  sermon 
did  not  permit  him  to  touch,  and  to  throw  the  whole  into 
another  form.  The  result  is,  the  little  volume  noiv  pre- 
sented to  the  public,  ivhich  he  humbly  hopes  and  prays,  may 
be  useful,  not  only  to  those  young  gentlemen,  at  whose  re- 
quest, and  at  whose  expense  it  has  been  published,  but  to 
others,  also,  who  may  not  have  the  opportunity  or  incli- 
nation to  peruse  larger  works. 


GOwrrsNTS. 


INTRODUCTION. 

The  right  use  of  Reason  in  Religion.  .         .        9 

SECTION    I. 

It  is  impossible  to  banish  all  Religion  from  the  world  ; 
and  if  it  were  possible,  it  would  be  the  greatest 
calamity  which  could  befall  the  hunian  race.      .      S2 

SECTION  IL 

If  Christianity  be  rejected,  there  is  no  other  religion 
which  can  be  substituted  in  its  place  |  at  least, 
no  other  which  will  at  all  answer  the  purpose  for 
\A'hich  Religion  is  desirable 32 

SECTION  III. 

There  is  nothing  improbable  or  unreasonable  in  the 
idea  of  a  Revelation  from  God  ;  and  conse- 
quently nothing  improbable  or  unreasonable  in 
such  a  manifest  divine  interposition,  as  may  be 
necessary  to  establish  a  revelation.  .         .         49 

SECTION  IV. 

Miracles  are  capable  of  proof  from  testimony.       .        5G 

SECTION  V. 

The  Miracles  of  the  Gospel  are  credible.      .         .         75 


VI 


SECTION  VI. 

The  Bible  contains  predictions  of  events,  which  no 
human  sagacity  could  have  foreseen,  and  which 
have  been  exactly  and  remarkably  accomplished.  107 
SECTION  \ll. 
No  other  Religion  possesses  the  same  kind  and  de- 
gree  of  evidence,  as  Christianity  :  and  no  other 
miracles  are  as  well  attested,   as  those  recorded 
in  the  Bible. 

.       166 

SECTION  VITI. 

The  Bible  contains  Internal  Evidence,  that  its  origin 
IS  divine.       . 

190 


CVZDSIVCES. 


«> 


XnrTRODUCTZON. 


THE   RIGHT   USE  OF  REASON  IN  RELIGION. 


THAT  it  is  the  right  and  the  duty  of  all  men 
to  exercise  their  reason  in  inquiries  concerning 
religion,  is  a  truth  so  manifest,  that  it  may  be 
presumed  there  are  none  who  will  be  disposed 
to  call  it  in  question. 

Without  reason  there  can  be  no  religion  ;  for  in 
every  step  which  we  take,  in  examining  the  evi- 
dences of  revelation,  in  interpreting  its  meaning, 
or  in  assenting  to  its  doctrines,  the  exercise  of 
this  faculty  is  indispensable. 

When  the  evidences  of  Christianity  are  ex- 
hibited, an  appeal  is  made  to  the  reason  of  men 
for  its  truth  ;  but  all  evidence  and  all  argument 
would  be  perfectly  futile,  if  reason  w^ere  not 
permitted  to  judge  of  their  force.  This  noble 
faculty  was  certainly  given  to  man  to  be  a  guide 
in  religion,  as  well  as  in  other  things.  He  pos- 
sesses no  other  means  by  which  he  can  form  a 
judgment  on  any  subject,  or  assent  to  any  truth; 
and  it  would  be  no  more  absurd  to  talk  of  see- 
ing without  eyes,  than  of  knowing  any  thing 
without  reason. 

B 


10 


It  is  therefore  a  great  mistake  to  suppose,  that 
religion  forbids,  or  discourages  the  right  use  of 
reason.  So  far  from  this,  she  enjoins  it  as  a  duty 
of  high  moral  obligation,  and  reproves  those 
who  neglect  to  judge  for  themselves  what  is 
right. 

But  it  has  frequently  been  said  by  the  friends 
of  revelation,  that  although  reason  is  legitimate- 
ly exercised  in  examining  the  evidences  of  reve- 
lation, and  in  determining  the  sense  of  the  words 
by  which  it  is  conveyed  ;  yet  it  is  not  within  her 
province  to  sit  in  judgment  on  the  doctrines  con- 
tained in  such  a  divine  communication.  This 
statement,  though  intended  to  guard  against  the 
abuse  of  reason,  is  not,  in  my  opinion,  altogeth- 
er accurate.  For  it  is  manifest,  that  we  can 
form  no  conception  of  a  truth  of  any  kind,  with- 
out reason ;  and  when  we  receive  any  thing  as 
true,  whatever  may  be  the  evidence  on  w  hich  it  is 
founded,  we  must  view  the  reception  of  it  to  be 
reasonable.  Truth  and  reason  are  so  intimately 
connected,  that  they  can  never,  with  propriety, 
be  sej)arated.  Truth  is  the  object,  and  reason 
the  faculty  by  which  it  is  apprehended  ;  what- 
ever be  the  nature  of  the  truth,  or  of  the  evidence 
by  which  it  is  established.  No  doctrine  can  be 
a  pro})er  object  of  our  faith  which  it  is  not  more 
reasonable  to  receive,  than  to  reject.  If  a  book 
claiming  to  be  a  divine  revelation,  is  found  to 
contain  doctrines  which  can  in  no  way  be  recon- 


11 


ciled  to  ri^ht  reason,  it  is  a  sure  evidence  that 
those  claims  have  no  solid  foundation,  and  ought 
to  be  rejected.  But  that  a  revelation  should  con- 
tain doctrines  of  a  mysterious  and  incomprehen- 
sible nature,  and  entirely  different  from  all  our 
previous  conceptions,  and,  considered  in  them- 
selves, improbable,  is  not  repugnant  to  reason  ; 
on  the  contrary,  judging  from  analogy,  sound 
reason  would  lead  us  to  expect  such  things  in  a 
revelation  from  God.  Every  thing  which  re- 
lates to  this  Infinite  Being,  must  be  to  us,  in 
some  respect,  incomprehensible.  Every  new 
truth  must  be  different  from  all  that  is  already 
known;  and  all  the  plans  and  works  of  God 
are  very  far  above  and  beyond  the  conception  of 
such  minds  as  ours.  Natural  Religion  has  as  great 
mysteries  as  any  in  revelation :  and  the  created 
universe,  as  it  exists,  is  as  diffisrent  from  any 
plan  which  men  would  have  conceived,  as  any 
of  the  truths  contained  in  a  revelation  can  be. 

But  it  is  reasonable  to  believe  what  by  our  sen- 
ses we  perceive  to  exist;  and  it  is  reasonable  to 
believe  whatever  God  declares  to  be  true. 

In  receiving,  therefore,  the  most  mysterious 
doctrines  of  revelation,  the  ultimate  appeal  is  to 
reason.  Not  to  determine  whether  she  could 
have  discovered  these  truths;  not  to  declare, 
whether  considered  in  themselves,  they  appear 
probable;  but  to  decide,  whether  it  is  not  more 
reasonable  to  believe  what  God  speaks,  than  to 


12 


confide  in  our  own  crude  and  feeble  conceptions. 
Just  as  if  an  unlearned  man  should  hear  an  able 
astronomer  declare,  that  the  diurnal  motion  of 
the  heavens  is  not  real  but  only  apparent,  or  that 
the  sun  was  nearer  to  the  earth  in  winter  than  in 
summer  ;  although  the  facts  asserted,  appeared  to 
contradict  his  senses,  yet  it  would  be  reasonable 
to  acquiesce  in  the  declarations  made  to  him,  by 
one,  who  understood  the  subject,  and  in  whose 
veracity  he  had  confidence.  If,  then,  w^e  receive 
the  witness  of  men,  in  matters  above  our  compre- 
hension, much  more  should  we  receive  the  wit- 
ness of  God,  who  knows  all  things,  and  can- 
not deceive  his  creatures  by  false  declarations. 

There  is  no  just  cause  for  apprehending,  that 
we  shall  be  misled  by  the  proper  exercise  of  rea- 
son, on  any  subject,  which  may  be  proposed  for 
our  consideration.  The  only  danger  is,  of  making 
an  improper  use  of  this  faculty,  which  is  one  of 
the  most  common  faults  to  which  our  nature  is 
liable.  Most  men  profess,  that  they  are  guided 
by  reason  in  forming  their  oj)inions ;  but  if  this 
were  really  the  case,  the  world  would  not  be 
overrun  with  error;  there  would  not  be  so  many 
absurd  and  dangerous  opinions  propagated,  and 
pertinaciously  defended.  They  may  be  said,  in- 
deed in  one  sense,  to  follow  reason,  for  they 
are  guid(Ml  by  a  blinded,  prejudiced,  and  perverted 
reason. 

One  large  class  of  men  are  accustomed,  from 


a  slight  and  superficial  view  of  the  important 
subject  of  religion,  to  draw  a  hasty  conclusion, 
which  must  ])rove,  in  the  highest  degree,  detri- 
mental to  their  happiness. 

They  have  observed,  that  in  the  modern  as 
well  as  ancient  world,  there  is  much  superstition, 
much  imposture,  much  diversity  of  opinion  and 
variety  of  sects,  many  false  pretences  to  Divine 
Inspiration,  and  many  false  reports  of  miracles, 
and  prophetic  oracles;  and  without  giving  them- 
selves the  trouble  of  searching  diligently  for 
the  truth  amidst  the  various  contending  claims, 
they  draw  a  general  conclusion,  that  all  religions 
are  alike  ; — that  the  whole  affair  is  a  cheat, 
the  invention  of  cunning  men,  who  imposed  on 
the  credulity  of  the  unthinking  multitude;  and 
that  the  claims  to  Divine  Revelation,  do  not 
even  deserve  a  serious  examination.  Does 
right  reason  dictate  such  a  conclusion  as  this? 
If  it  did,  and  we  were  to  apply  it  to  all  other 
concerns,  it  would  make  a  sad  overturning  in 
the  business  of  the  world.  Truth,  honesty,  and 
honour  might,  on  these  prnciples,  be  discarded, 
as  unmeaning  names  ;  for  of  all  these  there  have 
beeninnumerablecounterfeits,  and  concerninir  all 
of  them,  endless  diversity  of  opinion. 

A  second  class,  who  profess  to  be  men  of  rea- 
son, pay  more  attention  to  the  subject  of  religion  ; 
but  their  reason  is  a  prejudiced  judge.  They 
listen  with  eagerness  to  all  that  can  be  said  against 
b2 


14 

revelation.  They  read  with  avidity  the  books  I 
written  against  Christianity,  and  but  too  faithfully 
treasure  up  every  objection  to  religion ;  but  her 
advocates  never  obtain  from  them  a  fair  hearing. 
They  never  enquire  whether  the  arguments  and 
objections  which  appear  to  them  so  strong,  have 
not  been  refuted.  With  the  means  of  convic-  J 
tion  within  their  reach,  they  remain  firmly  fixed 
in  their  infidelity  ;  and  as  long  as  they  pursue 
this  partial  method  of  investigation,  they  must 
ever  remain  in  the  same  darkness. 

A  third  class,  who  wish  to  be  considered  as 
taking  reason  for  their  guide,  are  under  the  do- 
minion of  vicious  passions,  of  ambition,  avarice, 
lust,  or  revenge.  Men  of  this  character,  how- 
ever strong  their  intellect,  or  extensive  their 
erudition,  can  never  reason  impartially  on  any 
subject,  which  interferes  with  the  gratification 
of  their  predominant  desires  ;  and  as  religion 
forbids,  under  severe  penalties,  all  irregular  pas- 
sions and  vicious  indulgences,  they  pursue  it 
with  malignant  hatred.  As  one  well  observes, 
■'  they  are  against  religion,  because  religion  is 
against  them."  Such  men  never  reason  calmly 
on  the  subject,  and  they  are  incapable  of  re- 
ceiving any  benefit  from  the  ar«;umenrs  of  others. 
They  never  think  of  religion  but  witli  a  feelino^  ; 
of  enmity,  and  they  never  speak  of  it,  but  in 
the  language  of  sneer  or  abuse.  There  is  no 
object  which  this  race  of  infidels  have  more  at 


15 


heart,  than  to  root  up  every  principle  of  religion 
from  the  minds  of  men,  and  to  drive  it  from  the 
earth,  so  that  not  one  vestige  of  it  might  remain 
to  give  them  torment.  Voltaire  may  be  consid- 
ered as  the  leader  of  this  band  ;  and  his  humble 
imitators  have  been  too  numerous,  in  every 
Christian  country. 

But  there  is  still  another  class  of  men,  more 
distinguished  as  masters  of  reason,  than  those 
who  have  been  mentioned.  They  are  the  cold, 
speculative,  subtle  sect  of  skeptics,  who  in- 
volve themselves  in  a»thick  mist  of  metaphysics, 
attack  first  principles,  and  confound  their  readers 
with  paradoxes.  The  number  of  those  who  be- 
long to  this  class,  is  perhaps,  not  large,  but  they 
are  formidable ;  for  while  the  other  enemies  of 
the  truth,  scarcely  make  a  shew  of  reason,  these 
philosophers  are  experienced  in  all  the  intricacies 
of  a  refined  logic  ;  so  that  in  their  hands,  error  is 
made  to  appear  in  the  guise  of  truth.  Should 
we  yield  ourselves  to  the  sophistry  of  these  men, 
they  will  persuade  us  to  doubt,  not  only  of  the 
truth  of  revelation,  but  of  our  senses,  and  of  our 
very  existence.  If  it  be  inquired,  how  they  con- 
trive to  spread  such  a  colouring  of  skepticism 
over  every  subject  ;  the  answer  is,  by  artfully  as- 
suming false  principles,  as  the  premises  of  their 
rensoning  ;  by  reasoning  sophistically  on  correct 
principles  ;  by  the  dexterous  use  of  ambiguous 
terms;  by  pushing    their  inquiries    beyond  the 


16 

limits  of  human  knowledge  ;  and  by  calling  in 
question  the  first  principles  of  all  knowledge. 
But  it  is  not  easy  to  conjecture  what  their  mo- 
tive is  :  most  probably,  however,  it  is  vanity. 
They  are  ambitious  of  appearing  more  profound 
and  acute  than  other  men  ;  and  distinction  is  not 
so  readily  obtained  in  the  common  course,  as  by 
flying  off  in  an  eccentric  orbit.  It  cannot  be 
any  sincere  re2:ard  for  truth  which  influences 
them  ;  for,  upon  their  principles,  truth  and  rea- 
son are  equally  worthless.  They  pull  down 
every  thing,  but  build  up  nothing  in  its  place. 
Truth  has  no  greater  enemies  in  the  world  than 
this  Pyrrhonic  sect  ;  and  it  is  to  be  lamented, 
that  sometimes  ingenuous  young  men  are  caught 
in  the  wiles  of  their  sophistry,  and  are  led  so  far 
into  the  labyrinth  of  their  errors,  that  they  are 
uevvY  able  to  extricate  themselves;  and  all  their 
fair  prospects  of  virtue  and  usefulness  are  obscu- 
red for  ever. 

Before  I  leave  the  consideration  of  the  various 
classes  of  persons,  who,  while  they  profess  to  be 
guided  by  reason,  make  an  improper  use  of  this 
faculty,  1  ought  to  mention  a  set  of  men,  distin- 
guished for  their  learning  and  ingenuity,  who 
profess  to  receive  the  Christian  revelation,  and 
glory  in  the  appellation  of  rational  Christians. 
They  proceed  on  the  |)lausible  and  (if  rightly  un- 
ilerstood)  correct  principle,  of  receiving  nothing 
as  true,  but  what  their  reason  approves  ;    but 


17 

these  very  men,  with  all  their  fair  appearances  of 
rationality,  are  char^^eable  with  as  gross  a  dere- 
liction of  reason,  as  can  well  be  conceived  ;  and, 
in  regard  to  consistency,  are  more  vulnerable, 
than  any  of  those  already  mentioned.  For,  while 
they  admit  that  God  has  made  a  revelation, 
they  insist  upon  the  right  of  bringing  the  truths 
revealed  to  the  test  of  human  judgment  and  opin- 
ion, and  reject  them  as  unreasonable  if  they  do 
not  accord  with  this  standard.  But  the  declar- 
tion  of  God  is  the  highest  feason  which  we  can 
have  for  believing  any  thing.  To  set  up  our 
opinion  against  the  plain  expression  of  his  will, 
is  surely  presumption  of  the  highest  kind.  Per- 
haps, however,  I  do  not  represent  the  case  with 
perfect  accuracy.  Perhaps,  no  man  is  charge- 
able with  such  an  inconsistency,  as  to  admit  a 
thing  to  be  contained  in  an  undoubted  revelation, 
and  yet  reject  it. 

The  exact  state  of  the  matter  is  this.  The 
Scriptures,  it  is  admitted,  contain  a  revelation 
from  God  ;  but  there  are  many  things  in  the 
Bible,  which,  if  taken  in  the  most  obvious  sense, 
are  inconsistent  with  reason  ;  now  as  nothing 
inconsistent  with  reason  can  be  from  God,  it  is 
concluded,  that  this  cannot  be  the  true  sense  of 
Scripture.  Accordingly,  their  wits  are  set  t  o 
work,  and  their  learning  laid  under  contribution, 
to  invent  and  defend  some  other  sense.  Upon 
these   principles,   a   nKin   may   believe  just   as 


18 


much,  or  as  little  as  he  pleases,  of  what  the 
Bible  contains  ;  for  it  has  been  found  that  no 
text  is  so  stubborn  as  not  to  yield  to  some  of  the 
modes  of  treatment,  which  have  been  adopted. 
But  I  maintain,  that  this  whole  procedure  is  con- 
trary to  right  reason.  The  plain  course  which 
reason  directs  us  to  pursue,  is,  after  examining 
the  evidences  of  revelation,  and  being  satisfied, 
to  come  to  the  interpretation  of  the  Scriptures 
with  an  unbiassed  mind  ;  and  in  the  exercise  of 
a  sound  judo^ment,  and  with  the  aid  of  those 
helps  and  rules  which  reason  and  experience 
suggest,  to  obtain  the  sense  of  the  several  parts 
of  the  document ;  and  although  this  sense  may 
contradict  our  preconceived  opinions,  or  clash 
with  our  inclinations,  we  ought  implicitly  to  re- 
ceive it  ;  and  not  by  a  refined  ingenuity,  and 
laboured  critical  process,  extort  a  meaning,  that 
will  suit  our  own  notions.  This  is  not  to  form 
our  opinions  by  the  Word  of  God,  but  to  cut 
down  the  sublime  and  mysterious  doctrines  of 
revelation,  to  the  measure  of  our  narrow  concep- 
tions. And  thus,  in  the  creed  of  many  called 
rational  Christians,  the  divine  system  of  heaven- 
ly truth  is  shorn  of  its  glory,  and  comes  forth 
little  more  than  an  improved  theory  of  Natural 
Religion.     There  is  no  reason  in  this. 

But  what  if  the  plain  sense  of  Scripture  be 
absolutely  repugnant  to  the  first  ])rinciples  of  rea- 
son ?  Let  that  be  demonstrated,  and  the  effect 


19 


will  be,  rather  to  overthrow  the  Scriptures,  than 
to  favour  such  a  method  of  forming  a  theory 
from  them.  But  no  such  thin^  can  be  demon- 
strated. The  reasonings  by  which  it  has  been 
attempted  to  prove,  that  the  doctrines  commonly 
called  orthodox,  are  contrary  to  reason,  are  falla- 
cious ;  and  a  similar  mode  of  reasoning,  on  the 
truths  of  Natural  Religion,  will  land  us  in 
atheism. 

Deistical  writers  have  been  fond  of  represen- 
ting faith  and  reason  as  irreconcilable.  They 
have  insinuated,  and  even  asserted,  that  revela- 
tion cannot  be  conceived  without  a  renunciaton 
of  reason  ;  and  have  affected  to  regret,  that  it 
should  be  subjected  to  the  trial  of  a  rational  in- 
vestigation, which  they  allege,  it  can  by  no 
means  hear.  This  was  a  favourite  topic  with 
Morgan,  Bolingbroke,  Voltaire,  and  Hume.  The 
last  mentioned  author,  in  the  close  of  his  far-fa- 
med Essay  on  Miracles,  uses  the  following  lan- 
guage ;  ''  Our  most  holy  religion  is  founded  on 
Faith,  not  on  reason,  and  'tis  a  sure  method  of 
exposing  it,  to  put  it  to  a  test,  which  it  is,  by  no 
means  fitted  to  endure." — And  again  ;  "  Mere 
reason  is  insufficient  to  convince  us  of  its  [the 
Christian  iieligion's]  veracity;  and  whoever  is 
moved  by  faith  to  assent  to  it,  is  conscious  of 
a  continual  miracle,  in  his  own  person,  which 
subverts  all  the  principles  of  his  understand- 
ing." 


20 

On  the  insidious  nature  of  this  attack,  I  shall 
not  stop  to  remark,  except  to  observe,  that  it 
may  be  taken  as  a  specimen,  not  only  of  Hume-s 
method  of  treating  Christianity,  but  of  that  of 
the  whole  tribe  of  deistical  v\riters,  until  very  re- 
cently, when  they  have  come  out  boldly.  Un- 
der the  mask  of  friendship,  and  with  words  of 
respectfulness  on  their  lips,  they  have  aimed  the 
most  deadly  thrusts  at  the  vitals  of  Christianity. 
But  in  regard  to  the  sentiment  expressed  in  this 
extract,  the  friends  of  revelation  utterly  disclaim 
it,  and  hold  it  to  be  false  and  unfounded.  The 
state  of  the  controversy  between  Christians  and 
deists,  did  not  authorize  any  such  assertion. 
The  defenders  of  the  truth  have  ever  been  ready 
to  meet  their  antasconists  on  the  ground  of  im- 
partial reason.  They  have  met  them  at  every 
point,  where  they  have  chosen  to  make  the  as- 
sault ;  and  I  may  safely  say,  that  no  deistical  ar- 
gument remains  imrefuted,  no  infidel  objection 
undetected  and  unexposed.  As  Mr.  Hume  wrote 
this  immediately  after  finishing  his  argument 
against  miracles,  perhaps  he  felt  a  confidence, 
that  he  had  achieved  what  none  before  were 
able  to  affect.  But  his  confidence  was  prema- 
ture ;  the  argument,  of  the  discovery  of  which 
he  claims  the  honour,  (though  this  might  be 
disputed  on  good  grounds,)  has  been  refuted, 
w^ith  a  clearness  of  evidence,  sufficient  to  bring 
conviction  to  any  mind,  but  that  of  a  sophist  and 


21 


a  skeptic.  But  we  shall  have  further  occasion, 
in  the  sequel  of  the  discourse,  to  consider  the 
force  of  Mr.  Hume's  reasonings  against  mira- 
cles. 

It  may,  perhaps,  require  some  apology,  that 
a  subject  which  has  been  so  fully  and  ably  dis- 
cussed, in  numerous  volumes,  should  be  attempt- 
ed to  be  treated  in  a  short  essay.  My  only  apo- 
logy is,  that  the  poison  of  infidelity  is  imbibed 
by  many,  who  never  have  access  to  the  antidote. 
It  is  much  to  be  regretted  that  some  of  the  books 
which  are  almost  sure  to  fall  into  the  hands  of 
literary  youth,  are  deeply  tinctured  with  skepti- 
cism. How  many  read  Hume,  and  Gibbon, 
who  never  have  seen  the  answers  of  Campbell, 
and  Watson  ?  Now,  if  we  can  present,  even  a 
brief  outline  of  the  evidences  of  Christianity,  to 
those  who  may  not  be  disposed  to  read  larger 
works,  we  may  be  contributing,  in  some  small 
degree,  to  prevent  the  progress  of  one  of  the 
greatest  evils  to  which  men  are  liable. 


SECTION    Z. 


IT  IS  LMPOSSIBLE  TO  BANISH  ALL  RELIGION  FROM  THE 
WORLD :  AND  IF  IT  WERE  POSSIBLE,  IT  WOULD  BE 
THE  GREATEST  CALAMITY  WHICH  COULD  BEFALL 
THE  HUMAN  RACE. 

It  is  not  my  object  here,  to  consider  religion 
as  it  is  a  matter  of  duty,  or  a  means  of  obtain- 
ing happiness  in  a  future  world  ;  for  both  these 
would  be  equally  disregarded  by  those  men  who 
aim  at  the  subversion  of  all  religion.  What  I 
shall  attempr,  at  present,  is  to  state  and  establish 
the  fact,  that  man  is  so  constituted,  that  he  must 
have  some  sort  of  religion.  And  the  truth  of  this 
will  be  manifest,  from  an  inspection  of  the  prin- 
ciples of  human  nature  and  from  the  history  of 
the  world.  Man  has  naturally  a  sense  of  moral 
obligation,  a  perception  of  the  ditference  between 
right  and  wrong,  feelings  of  remorse  or  approba- 
tion on  the  review  of  his  conduct,  fears  of  future 
retribution  when  he  has  committed  a  crime,  and 
a  propensity  to  pay  religious  homage  to  some 
object,  visible  or  invisible.  These  are  what 
have  been  called  his  reUgious  feelings ;  and  from 
them  he  has  received  the  appellation  of  a  reli- 
gious cminiaL  And  certainly,  there  is  nothing  by 
which  man  is  so  clearly  distinguished  from  the 


23 


creatures  below  him,  as  this  capacity  for  religion: 
for  whatever  indications  they  give  of  sagacity 
in  other  matters,  it  is  impossible  to  communicate 
to  them  any  ideas  of  morality,  or  any  impressions 
of  a  religious  nature.  Now  that  these  feelings 
are  natural,  and  not  adventitious,  is  manifest, 
because  they  are  found  to  exist  in  men  of  all 
ages,  of  all  countries,  and  in  every  different 
state  of  society.  And  hence  no  nation,  ancient 
or  modern,  has  ever  been  found  without  some 
kind  of  religion.  It  would  be  as  difficult  to 
find  a  whole  nation  without  religion,  as  to  find 
one  destitute  of  speech.  Some  travellers,  it  is 
true,  from  superficial  observation,  have  reported 
that  some  savage  tribes  had  no  ideas  of  religion, 
and  no  species  of  worship ;  but,  on  more  accu- 
rate examination,  it  has  been  ascertained,  that 
this  was  a  mistake.  And  from  our  present  know- 
ledge of  the  nations  of  the  earth,  wc  are  autho- 
rized to  assert,  that  there  is  not  one  totally  destitute 
of  some  sense  of  religion,  and  some  form  of  wor- 
ship. The  same  thing  was  well  known  to  all  the 
wisest  men  of  antiquity.  It  is  a  fact  from  whicli 
both  Plato  and  Cicero  have  derived  many  impor- 
tant conclusions.  And  these  principles  of  our  na- 
ture are  so  deeply  radicated,  that  they  never  can  be 
removed.  Men  may  be  induced  to  abandon 
their  old  religion,  and  to  adopt  a  new  one  ; 
but  they  never  can  remain  long  free  from  some- 
thing of  the  kind.     Take  away  from  them  one 


24 


object  of  worship,  and  they  will  soon  attach 
themselves  to  another.  If,  unhappily,  they  lose 
the  knowledge  of  the  true  God,  thej  will  set  up 
gods  of  their  own  invention  ;  or  receive  them 
from  others.  The  history  of  all  nations  bears 
such  ample  testimony  to  this  fact,  that  it  cannot 
be  denied.  Now,  this  universality  of  religion 
evinces,  in  the  clearest  manner,  that  the  princi- 
ple is  natural,  that  it  is  an  essential  thing  in  the 
constitution  of  man  ;  just  as  the  fact,  that  men 
are  always  found  living  in  society,  proves  that 
the  social  principle  exists,  and  is  natural  to 
man. 

Atheistical  men,  have,  indeed,  attempted  to 
trace  all  religious  feelings,  and  all  rites  of  wor- 
ship, to  the  craft  of  priests,  and  policy  of  rulers  ; 
but  this  opinion  is  not  only  unsupported  by  his- 
torical testimony,  but  is  most  unreasonable  in  it- 
self. For  if  there  had  not  existed  a  predisposi- 
tion to  religion  in  the  minds  of  men,  such  a  design 
would  never  have  been  conceived  ;  and  if  it  had, 
all  attempts  to  introduce  into  the  minds  of  man 
ideas  so  foreign  to  his  nature,  must  have  been 
abortive.  At  any  rate,  such  an  imposition  could 
not  have  continued  for  so  long  a  time,  and  could 
not  have  been  extended  to  every  tribe  and  nation 
in  the  world.  H  no  sense  of  religion  had 
existed  in  the  minds  of  men,  priests  and  politi- 
cians, however  cunning,  would  have  had  no  han- 
dle to  take  hold  of,  no  foundation   on  which  to 


25 


build.  Besides,  it  seems  to  be  foro^otten  by  the 
advocates  of  this  hypothesis,  that  the  existence 
of  priests,  supposes  the  previous  existence  of  re- 


igion. 


They  have,  moreover,  alleged,  that  fear  pro- 
duced the  gods.  Be  it  so  ;  it  still  confirms  my 
position,  that  there  is  something  in  the  nature 
of  man  which  leads  him  to  relio:ion :  and  it  is 
reasonable  to  conclude,  that  a  cause  which  has 
operated  uniformly  heretofore,  will  continue  to 
produce  the  same  effects  as  long  as  the  world 
stands.  It  is  impossible,  therefore,  to  banish 
all  religion  from  the  world. 

To  what  degree  atheists  have  succeeded,  in  di- 
vesting themselves  of  all  religious  impression,  I 
do  not  pretend  to  know.  That  some  men  have 
gone  to  a  great  length  in  counteracting  the  con- 
stitutional tendencies,  and  extinguishing  the  feel- 
ings of  nature,  is  undoubtedly  true  ;  but  there 
have  been  sufficient  indications  to  lead  to  the 
opinion,  that  there  is  more  of  affectation  than 
reality  in  the  bravery  of  their  profession.  It 
is  known  that  some  of  them  have,  above  other 
men,  been  the  slav^es  of  superstitious  fears  ;  and 
that  others,  in  times  of  extreme  peril,  as  in  a  storm 
at  sea,  have,  for  the  moment,  renounced  their 
atheism,  and  cried  as  earnestly  for  mercy,  as 
those  around  them.  Now  if  these  philosophers, 
with  all  their  reasoning,  are  not  able  to  erase  all  re- 
ligious impressions  from  their  own  minds,  it  is  vain 

c2 


26 

to   attempt  to    banish  all  religion  out  of    the 
world. 

But  suppose  the  great  work  achieved  ;  and  that 
every  vestiji;e  of  religion  was  obliterated  ;  what 
would  be  the  result  ?  Would  men  remain  with- 
out any  objects  of  religious  homage  ?  Would 
they  never  again  be  afraid  of  invisible  pow- 
ers ?  Would  the  feelings  of  remorse  at  no  time 
urge  them  to  perform  some  sort  of  penance,  or 
attempt  some  kind  of  expiation  ?  Would  no 
impostors  and  false  prophets  arise  to  deceive 
the  world  again  with  their  dreams,  fancies,  and 
pretended  revelations  ?  They  must  have  made 
but  superficial  observations  on  human  nature, 
who  think  that  none  of  these  things  would  ever 
occur. 

If  those  persons,  therefore,  who  oppose  Chris- 
tianity, hope  by  its  subversion  to  get  rid  of  all 
religion,  they  do  greatly  deceive  themselves. 
This  work  being  accomplished,  they  would  soon 
have  more  to  perform,  in  endless  progression. 
instead  of  the  pure,  mild,  benignant  religion  of 
Christ,  they  would  soon  find  themselves  sur- 
rounded by  superstitions  as  foul  and  as  false,  as 
monstrous  and  as  absurd,  as  any  which  the  hot 
bed  of  Paganism  ever  produced.  Look  into  the 
heathen  world,  and  see  the  abominations  and 
miseries  which  inveterate  superstition  perpetu- 
ates, in  some  of  the  fairest  and  most  populous 
regions  of  the  globe.     Look  at  the  savage  tribes 


27 


of  Africa  and  America,  and  contemplate  the  cruel 
bondage  of  superstition,  to  which  the  people  are 
subjected.  Evils  as  great  would  soon  grow  up 
among  us,  were  it  not  for  the  salutary  influence 
of  Christianity.  Our  forefathers,  before  they 
became  Christians,  were  in  the  same  degraded 
and  wretched  situation.  And  shall  we  curse  our 
posterity  by  bringing  back  those  evils  from 
which  our  fathers  escaped  ?  It  is  a  truth  which 
should  be  proclaimed  every  where  on  the  house 
tops,  that  it  is  the  Bible  which  has  delivered  us 
from  the  horrid  dominion  of  superstition  ;  and  it 
is  the  BiBLK  which  must  prevent  its  return. 
Philosophy  has  had  no  hand  in  working  out  this 
deliverance  from  the  horrors  of  idolatry.  With 
all  her  celebrated  schools  and  jinges,  she  never 
turned  one  individual  from  the  worship  of  idols  ; 
and  she  would  be  equally  powerless  in  prevent- 
ing the  return  of  superstition,  if  otiier  barriers 
were  removed. 

But,  I  proceed  now  to  the  second  part  of  my 
proposition,  which  is,  that  if  religion  could  be 
banished  from  the  world,  it  would  be  the  greatest 
calamity  which  could  befall  the  human  race. 

It  has  formerly  been  a  matter  of  discussion 
with  the  learned,  whether  the  influence  of  su- 
perstition or  atheism  was  most  baleful  on  soci- 
ety. Plutarch,  Bacon,  and  others,  have  han- 
dled this  subject  in  a  learned  and  ingenious  man- 
ner, and  arrived  at  very  diflerent  conclusions. 


28 


However  doubtful  this  question  may  have  been 
considered  in  former  times,  I  l)elieve,  all  reflect- 
ing men  are  now  ])rettj  well  satisfied,  that  the 
question  is  put  to  rest  forever.  We  have  recent- 
ly beheld  the  spectacle  of  a  great  nation  casting 
off  contemptuously  the  reli^iion  of  their  fathers, 
and  phuiging  at  once  into  the  abyss  of  atheism. 
We  have  seen  the  experiment  tried,  to  ascer- 
tain whether  a  populous  nation  could  exist 
without  the  restraints  of  religion.  Every  cir- 
cumstance was  as  favourable  to  the  success  of 
the  experiment  as  it  could  be.  Learning  was  in 
its  highest  state  of  advancement ;  philosophy 
boasted  of  an  approximation  to  perfection  ; 
and  refinement  and  politeness  had  never  been 
more  complete  among  any  people.  But  what 
was  the  result?  It  is  written  in  characters  of 
blood.  It  was  as  if  a  volcano  had  burst  upon 
the  world,  and  disgorged  its  fiery  flood  over  all 
Europe.  Such  a  scene  of  cruelty,  cold-blooded 
malignity,  beastly  impurity,  heaven-daring  im- 
piety, and  insatiable  rapaciousness,  the  world  ne- 
ver witnessed  before,  and  I  trust  in  God  will 
never  witness  again.  The  only  ray  of  hope 
which  brightened  the  dismal  prospect,  was,  that 
this  horrible  system  contained  in  itself  the  prin- 
ciples of  its  own  speedy  downfal.  Atheism  has 
no  bond  of  union  for  its  professors ;  no  basis  of 
mutual  confidence.  It  breeds  suspicion,  and  con- 
sequently hatred,  in  every  breast ;  and  it  is  ac- 


29 


tuated  by  a  selfishness  which  utterly  disregards 
all  the  bonds  of  nature,  of  gratitude,  and  of 
friendship.  To  an  atheist  fear  becomes  the  rul- 
ing passion.  Conscious  of  his  own  want  of  vir- 
tue, of  honour,  and  humanity,  he  naturally 
views  his  fellows  in  the  same  light,  and  is 
ready  to  put  them  out  of  the  way  as  soon  as 
they  appear,  in  any  degree,  to  become  obstacles 
to  the  accomplishment  of  his  plans.  Hence,  the 
bloody  actors  in  this  tragedy,  after  glutting  their 
revenge,  by  shedding  the  blood  of  innocent 
Christians  and  unoffending  priests,  turned  their 
murderous  weapons  against  each  other.  Not 
satisfied  with  inflicting  death  on  the  objects  of 
their  sus[)icion  or  envy,  they  actually  feasted 
their  eyes,  daily,  with  the  streams  of  blood  which 
incessantly  flowed  from  the  guillotine.  Never 
was  the  justice  of  heaven  aginst  impious  and 
cruel  men  more  signally  displayed,  than  in 
making  these  miscreants  the  instruments  of  ven- 
geance against  each  other.  The  general  state  of 
morals,  in  France,  during  the  period  that  Christ- 
ianity was  proscribed  and  atheism  reigned,  was 
such  as  almost  exceeds  belief.  An  eye-witness 
of  the  whole  scene,  and  an  actor  in  some  parts 
of  it,  has  drawn  the  following  sketch  :  "Multi- 
plied cases  of  suicide,  prisons  crowded  with 
innocent  persons,  permanent  guillotines,  perju- 
ries of  all  classes,  parental  authority  set  at 
nought,  debauchery  encouraged  by  an  allowance 


30 


to  those  called  unmarried  mothers ;  nearly  six 
thousand  divorces  within  the  single  city  of  Paris, 
within  a  little  more  than  two  years  after  the 
law  authorized  them ;  in  a  word  whatever  is 
most  obscene  in  vice,  and  most  dreadful  in 
ferocity!"*  If  these  be  the  genuine  fruits  of  athe- 
ism, then  let  us  rather  have  superstition  in  its 
most  appalling  form.  Between  atheism  and  su- 
perstition, there  is  this  great  difference,  the  latter 
may  authorize  some  crimes,  the  former  opens 
the  flood-gates  to  all.  The  one  restrains  partial- 
ly, the  other  removes  all  restraint  from  vice. 
Every  kind  of  religion  presents  some  terrors  to 
evil  doers  ;  atheism  promises  complete  immunity, 
and  stamps  virtue  itself  with  the  character  of 
folly. 

But  we  must  not  suppose  that  the  whole  mass 
of  the  French  people  became  atheists,  during 
this  period.  Far  from  it.  A  large  majority 
viewed  the  whole  scene  with  horror  and  detes- 
tation :  but  the  atheistical  philosophers  had  got 
the  power  in  their  hands :  and,  though  a  small 
minority  of  the  nation,  were  able  to  effect  so 
much  mischief.  But  from  this  example  we  may 
conjecture,  what  would  be  the  state  of  things, 
if  the  whole  mass  of  people  in  a  nation  should 
become  atheists,  or  be  freed  from  all  the  restraints 
of  conscience  and  religion  ;  such  an  event  will 
never  occur,  but  if  it  should,  all  must  acknow- 

''•■  Gregoire. 


31 


ledge,  that  no  greater  calamity  could  be  imagin- 
ed. It  would  be  a  lively  picture  of  hell  upon 
earth  ;  for  what  is  there  in  the  idea  of  hell  more 
horrible  than  the  absence  of  all  restraint  and  all 
hope,  and  the  uncontrolled  dominion  of  the  most 
malignant  passions  !  But  there  would  l)e  one  re- 
markable point  of  di (Terence,  for  while  atheists 
deny  the  God  that  made  them,  the  hihabitants  of 

hell  BELIEVE    AND    TREMBLE    ! 


SECTION    IZ. 


IF  CHRISTIANITY  BE  REJECTED  THERE  IS  NO  OTHER  RE-! 
LIGION  WHICH  CAN  BE  SUBSTITUTED  IN  ITS  PLACE  ; 
AT  LEAST,  NO  OTHER  WHICH  WILL  AT  ALL  ANSWER 
THE  PURPOSE  FOR  WHICH  RELIGION  IS  DESIRABLE. 

It  has  been  proved  in  the  former  section,  that 
it  is  necessar}  to  have  some  religion.  We  are  al- 
ready in  possession  of  the  Christian  religion, 
which,  by  the  confession  of  deists  themselves, 
answer  many  valuable  purposes.  It  behooves 
us  therefore,  to  consider  well  what  we  are  likely 
to  obtain  by  the  exchange,  if  we  should  relinquish 
it.  If  any  man  can  show  us  a  better  religion, 
and  founded  on  better  evidences,  we  ought,  in 
that  event  to  give  it  up  willingly  ;  but  if  this  can- 
not be  done,  then  surely  it  is  not  reasonable  to 
part  with  a  certain  good,  without  receiving  an 
equivalent,  in  its  place.  This  would  be,  as  if 
some  persons  sailing  on  the  ocean,  in  a  vessel 
which  carried  them  prosperously,  sliould  deter- 
mine to  abandon  it,  without  knowing  that  there 
was  any  other  to  receive  them,  merely  because 
some  of  the  passengers,  pretending  to  skill,  sug- 
gested that  it  was  leaky,  and  would  sooner  or 
later  founder. 

Let  the  enemies  of  Christianity  tell  us  plainly 


33 


what  their  aim  is,  and  what  they  design  to  sub- 
stitute iu  the  phice  of  the  Bible.  This,  however, 
they  are  unable  to  perform  ;  and  yet  they  would 
have  us  to  consent  to  give  up  our  dearest  hopes 
without  knowing  what  we  are  to  receive,  or 
whether  we  are  to  receive  any  thing,  to  compen- 
sate for  the  loss. 

This  is  a  point  of  vital  importance,  and  de- 
mands our  most  serious  attention.  If  it  is  real- 
ly intended  to  substitute  some  other  religion  in 
the  place  of  Christianity,  we  ought  certainly,  be- 
fore we  make  the  exchange,  to  have  the  opportu- 
nity of  examining  its  claims,  that  we  may  know 
whether  it  will  be  likely  to  answer  the  purposes 
for  which  religion  is  wanted.  To  bring  this 
subject  fairly  into  view,  let  us  take  a  survey  of 
the  world,  and  enquire  what  it  has  to  propose  for 
our  selection,  if  we  should  renounce  Christian- 

And  there  are  only  three  things,  in  that  event, 
between  which  we  must  choose.  The  first,  to 
adopt  some  of  the  existing,  or  some  of  the  ex- 
ploded systems  of  Paganism  ;  the  second,  to 
accept  the  Koran  instead  of  the  Bible  ;  and 
the  third,  to  embrace  natural  religion,  or  pure 
deism. 

Few  men  have  had  the  effrontery  to  propose 
a  return  to  Paganism  :  yet  even  this  has  not 
been  too  extravagant  for  some  whose  names 
«tand  high  as  men  of  literature.     The    learned 

D 


54 

Gibbon  has  not,  that  I  recollect,  expressed  his 
opinion,  on  this  subject  explicitly  ;  but  it  may 
be  fairly  inferred,  from  many  things  in  his  His- 
tory of  the  Decline  and  taii  of  the  Roman 
Empire,  that  he  deeply  regretted  the  subversion 
of  the  old  Pagan  system,  and  that  the  progress 
of  Christianity  was  far  from  affording  him  any 
pleasure. 

But  although  he  makes  it  sufficiently  manifest, 
that,  could  his  wishes  have  governed  past  events, 
the  old  system  would  never  have  been  disturbed, 
and  Christianity  never  have  had  a  footing  ;  yet 
we  cannot  say,  whether  he  would  have  givea 
his  vote  to  have  the  temples  rebuilt,  and  the  Pa- 
gan rites  restored.  It  is  difficult  to  tell  what  he 
wishes  to  accomplish,  by  his  oj)position  to  Christ- 
ianity; or  whether  he  had  any  definite  view,  other 
than  to  manifest  his  hatred  to  the  Gospel,  and  its 
Author. 

Taylor,  the  learned  translator  of  Plato,  open- 
ly avowed  his  predilection  for  the  religion  of 
the  Athenian  philosopher,  and  his  wish  that  it 
might  be  revived  ;  and  speaks  in  contemptuous 
terms  of  Christianity,  in  comparison  with  Pla- 
tonism  ;  but  he  never  could  have  supposed  that 
to  be  a  suitable  religion  for  the  bulk  of  men, 
which  had  not  the  least  influence  upon  them, 
while  the  philosophers  lived.  This,  then,  would 
be  no  substitute  for  Christianity  ;  for  under  i75 
benign  influence,  even  the  poor  have  the  Gas- 


35 


pel  preached  unto  them.  But  if  the  truth  could 
be  ascertained,  I  have  no  doubt  that  this  su- 
blime genius  derived  some  of  his  best  ideas,  di- 
rectly or  indirectly  from  the  Scriptures  ;  and 
that  if  he  had  lived  under  the  li^i^ht  of  the  Gos- 
pel, he  never  would  have  spoken  of  it  as  his  trans- 
lator has  done. 

In  the  time  of  the  revolution  in  France,  after 
some  trial  had  been  made  of  having  no  religion, 
D'Aubermenil  proposed  a  new  religion,  in  imi- 
tation of  the  ancient  Persians.  His  plan  was  to 
have  the  Deity  represented  by  a  perpetual  fire, 
and  offerings  made  to  him,  of  fruits,  oil,  and 
salt  ;  ani  libitioas  poured  out  to  the  four  ele- 
ments. It  was  prescibed,  that  worship  should 
be  celebrated  daily  in  the  temple,  that  every  ninth 
day  should  be  a  sabbath,  and  that  on  certain  fes- 
tivals, all  ages  should  unite  in  dances.  A  few 
fanatics  in  Paris,  and  elsewhere,  actually  adopt- 
ed the  new  religion,  but  they  were  unable  to  at- 
tract any  notice,  and  in  a  little  time  sunk  into 
merited  oblivion. 

It  has  been  common  enough  to  set  up  the 
Mohammedan  religion,  in  a  sort  of  rival  compari- 
son with  Christianity,  but  I  do  not  know  that  any 
have  gone  so  far  as  to  prefer  the  Koran  to  the 
Bible  ;  except  those  few  miserable  apostates, 
who,  after  being  long  "  tossed  about  with  every 
wind  of  doctrine,"  at  length  threw  themselves 
into  the  arms  of  the  Arabian  impostor.    How  far 


3Q 


this  religion  will  bear  a  comparison  with  Christ- 
ianity, will  be  seen  in  the  sequel. 

Deism  or  Natural  Religion,  is  then,  the  only 
hope  of  the  world,  if  the  Christian  religion  be 
rejected.  To  this  our  attention  shall  now  be 
turned.  The  first  English  deists  extolled  Natural 
Religion  to  the  skies,  as  a  system  w^hich  con- 
tained all  that  man  had  any  need  to  know ;  and 
as  being  simple  and  intelligible  to  the  meanest 
capacity.  But  strange  to  tell,  scarcely  any  two 
of  them  are  agreed,  as  to  what  Natural  Religion 
is;  and  the  same  discordance  has  existed  among 
their  successors.  They  are  not  agreed  even  in 
those  points,  which  are  most  essential  in  reli- 
gion ;  and  most  necessary  to  be  settled,  before 
any  religious  worship  can  be  instituted.  They 
differ  on  such  points  as  these ;  whether  there  is 
any  intrinsic  difference  between  right  and  wrong; 
whether  God  pays  any  regard  to  the  affairs  of 
man  ;  whether  the  soul  is  immortal  ;  whether 
prayer  is  proper  and  useful ;  and  whether  any 
external  rites  of  worship  are  necessary. 

But  Natural  Religion  is  essentially  defective, 
as  a  religion  for  sinners  ;  which  all  men  feel 
themselves  to  be.  It  informs  us  of  no  atone- 
ment, and  makes  no  provision  for  the  pardon  of 
sin.  Indeed  if  we  impartially  consider  the  law 
of  nature,  all  hope  of  pardon  must  be  relinquish- 
ed, because  it  is  a  first  principle  of  Natural  Re- 
ligion, that  every  one  will  be  rew^arded  or  pun- 


37 


ished  exactly  according  to  lils  works  :  and  there- 
fore if  any  man  sin,  he  must  suffer  according  to 
the  demerit  of  liis  crime.  I  know,  indeed,  that 
Lord  Herbert  laid  it  down  as  one  of  the  five  ar- 
ticles of  Natural  Religion,  that  pardon  might  be 
obtained  on  repentance ;  and  the  same  idea  has 
been  entertained  by  his  followers ;  but  this  is  a 
doctrine  evidently  borrowed  from  revelation. 
Natural  Religion,  when  properly  understood, 
knows  nothing  of  pardon.  It  is  in  direct  oj)po- 
sition  to  the  principle  mentioned  above ;  and  if 
it  were  so,  that  the  law  of  nature  promised  par- 
don to  the  penitent,  without  satisfaction,  it  would 
have  no  sanction  whatever;  for  if  men  can  re- 
pent when  they  please,  (which  must  be  suppos- 
ed,) then  they  may  sin  as  much  as  they  please, 
without  fear  of  punishment.  The  case  is  far 
otherwise  with  the  forgiveness  of  the  Gospel. 

As  this  religion  teaches  no  plan  of  atonement 
and  forgiveness,  so  it  inculcates  no  effectual  me- 
thod of  reformation,  or  purification  from  the 
pollution  of  sin,  and  affords  no  aid  to  those  who 
wish  to  live  well,  but  leaves  all  to  be  performed 
by  the  mere  strength  of  men,  which,  alas  !  is  in- 
sufficient to  bear  up  against  the*  power  of  temp- 
tation. In  those  very  points  on  which  we  want 
a  clear  response,  natural  religion  is  silent.  It 
can  do  no  more,  when  its  light  is  clearest,  than 
to  direct  us  in  the  way  of  duty,  and  intimate  the 
consequences  of  disobedience.  Deists,  then,  must 
D  2 


38 


lead  such  lives  of  perfection,  as  to  need  no  par- 
don, no  regeneration,  no  aid,  no  reformation. 
The  system  is  good  for  them,  who  can  go  through 
life  without  sin :  but,  as  was  said,  it  is  no  religion 
for  a  sinner  ; — it  sets  no  hope  before  the  mourn- 
ing penitent. 

Again,  if  deism  be  the  true  religion,  why  has 
piety  never  flourished  among  its  professors  ? 
why  have  they  not  been  the  most  zealous  and 
consistent  worshippers  of  God  ?  Does  not  truth 
promote  piety  ?  and  will  it  not  ever  be  the  case, 
that  they  who  hold  the  truth  will  love  God  most 
ardently,  and  serve  him  most  faithfully  ?  But 
what  is  the  fact,  in  regard  to  this  class  of  men  ? 
Have  they  ever  been  distinguished  for  their  spirit 
of  devotion  ?  Have  they  produced  numerous  in- 
stances of  exemplary  piety  ?  It  is  so  much  the 
reverse,  that  even  asking  such  reasonable  ques- 
tions, has  the  appearance  of  ridicule.  And  when 
people  hear  the  words  '  pious  deist,'  they  have 
the  same  sort  of  feeling,  as  when  mention  is 
made,  of  an  honest  thief,  or  a  sober  drunkard. 

There  is  no  slander  in  making  this  statement, 
for  deists  do  not  affect  to  be  pious.  They  have 
no  love  for  devotion.  If  the  truth  were  known, 
this  is  the  very  thing  they  wish  to  get  rid  of ; 
and  if  they  believed,  that  professing  themselves  to 
be  deists  laid  them  under  greater  obligations  to  be 
devout,  ihey  would  not  be  so  zealous  for  the  sys- 
tem.    Believe  me,  the  contest  is  not  between  one 


39 


religion  and  another,  it  is  between  religion  and 
irreligion.  It  is  impossible,  that  a  man  of  truly 
pious  temper,  should  reject  the  Bible,  even  if  he 
were  unacquainted  with  its  historical  evidences. 
He  would  find  it  to  be  so  congenial  to  his  taste, 
and  so  salutary  in  its  effects  on  his  own  spirit, 
that  he  would  conclude,  that  it  must  have  deri- 
ved its  origin  from  heaven.  But  we  find  no  such 
spirit  in  the  writings  of  deists.  There  is  not  in 
them  a  tincture  of  piety  ;  but  they  have  more 
than  a  sprinkling  of  profane  ridicule.  When 
you  turn  to  them  from  the  Bible,  you  are  sensi- 
ble of  as  great  a  transition,  as  if  you  passed  sud- 
denly from  a  warm  and  genial  climate  into  the 
frigid  zone.  If  deists  expect  ever  to  conciliate 
regard  for  their  religion,  they  must  appear  to 
be  truly  pious  men,  sincerely  engaged  in  the 
service  of  God  ;  and  this  will  have  more  effect 
than  all  their  arguments.  But  whenever  this 
event  shall  occur,  they  will  be  found  no  longer 
opposing  the  Bible,  but  will  esteem  it  the  best 
of  books,  and  will  come  to  it  for  fuel  to  iced  the 
flame  of  pure  devotion.  An  African  prince,  who 
w^as  brought  to  England  and  resided  tliere  some 
time,  being  asked,  what  he  thought  of  theBil)le, 
answered,  that  he  believed  it  to  be  from  God,  for 
he  found  all  the  good  people  in  favour  of  it,  and 
all  the  bad  people  against  it ! 

The  want  of  a   spirit  of  piety  and  devotion, 
must  be  reckoned  the  principal  reason  why  the 


40 


deists  have  never  been  able  to  establish,  and  keep 
up,  any  religious  worship  among  themselves. 
The  thing  has  been  attempted  at  several  differ- 
ent tiaies,  and  in  different  countries  ;  but  never 
with  any  success. 

It  is  said,  that  the  first  enterprize  of  this  kind 
was  that  of  David  Williams,  an  Englishman,  who 
had  been  a  dissenting  minister  in  Liverpool,  but 
passing  over  first  to  Socinianism,  and  then  to  de- 
ism, went  to  London,  w  here,  being  patronised 
by  some  persons  of  influence,  he  opened  a  house 
for  deistical  worship,  and  formed  a  liturgy,  con- 
sisting principally  of  praise  to  the  Creator.  Here 
he  preached  for  a  short  time,  and  collected  some 
followers  ;  but  he  complained  that  most  of  his 
congregation  went  on  to  atheism.  After  four 
years  trial,  the  scheme  came  to  nothing.  There 
were  neither  funds,  nor  congregation  remaining, 
and  the  Priest  of  nature,  (as  Williams  styled  him- 
self,) through  discouragement  and  ill  health, 
abandoned  the  project. 

Some  feeble  attempts  of  the  same  kind  have 
been  made  in  the  United  States ;  but  they 
are  unworthy  of  being  j)articularly  noticed. 

Fred(M'ick  II.,  the  deistical  king  of  Prussia,  had 
once  formed  the  plan  of  a  Pantheon  in  Berhn, 
for  the  worshippers  of  all  sects  and  all  religions; 
the  chief  object  of  which  was  the  subversion  of 
Christianity  ;  but  the  scheme  was  never  carried 
into  execution. 


41 

The  most  interesting  experiment  of  this  kind, 
was  that  made  hj  the  Theophilanthropists,  in 
France,  during  the  period  of  the  revolution.  After 
some  trial  had  been  made  of  atheism  and  irreligion, 
and  when  the  want  of  of  public  worship  was 
felt  by  many  reflecting  persons,  a  society  was 
formed  for  the  worship  of  God,  by  the  name 
just  mentioned,  upon  the  pure  principles  of  Na- 
tural Religion.  Among  the  patrons  of  this  so- 
ciety, were  men  beloved  for  their  philanthrophy, 
and  distinguished  for  their  learning  ;  and  some 
high  in  power. 

La  Revelliere  Lepaux,  one  of  the  directory  of 
France,  was  a  zealous  patron  of  the  new  reli- 
on.  By  his  influence,  permission  was  obtained, 
to  make  use  of  the  churches  for  their  worship. 
In  the  city  of  Paris  alone  eighteen  or  twenty 
were  assigned  to  them,  among  which  was  the 
famous  church  of  Notre  Dame. 

Their  creed  was  simple,  consisting  of  two 
great  articles,  the  existence  of  God,  and  the  im- 
mortality of  the  soul.  Their  moral  system  also 
embraced  two  great  principles,  the  love  of  God, 
and  the  love  of  man  ;  which  were  indicated  by 
the  name  assumed  by  the  society.  Their  worship 
consisted  of  prayers,  and  hymns  of  praise,  which 
were  comprehended  in  a  manual,  prepared  for  a 
directory  in  worship.  Lectures  were  delivered 
by  the  members,  which,  however,  underwent 
the  inspection  of  the  society,   before  they  were 


42 


pronounced  in  public.  To  these  were  added 
some  simple  ceremonies,  such  as  placing  a  bas- 
ket of  fruits  or  flowers  on  the  altar.  Music,  vo- 
cal and  instrumental,  was  used  :  for  the  latter, 
thej  availed  themselves  of  the  organs  in  the 
churches.  Great  efforts  were  made  to  have 
this  worship  generally  introduced,  in  all  the 
principal  towns  in  France  ;  and  the  views  of  the 
society  were  even  extended  to  foreign  countries. 
Their  manual  was  sent  into  all  parts  of  the  re- 
public, by  the  minister  of  the  interior,  free  of 
expense. 

Never  did  a  society  enjoy  greater  advantages 
at  its  commencement.  Christianity  had  been 
rejected  with  scorn  ;  atheism  had  for  a  short  time 
been  tried,  but  was  found  to  be  intolerable  :  the 
government  was  favourable  to  the  project ;  men 
of  learning  and  influence  patronised  it,  and 
churches  ready  built,  were  at  the  service  of  the 
new  denomination.  The  system  of  Natural  Re- 
ligion, also,  which  was  adopted,  was  the  best 
that  could  have  been  selected,  and  considerable 
wisdom  was  discovered  in  the  construction  of 
their  liturgy.  But  with  all  these  circumstances 
in  their  favour,  the  society  could  not  subsist. 
At  first,  indeed,  while  the  scene  was  novel,  large 
audiences  attended,  most  of  whom,  however, 
were  merely  spectators  ;  but  in  a  short  time, 
they  dwindled  away  to  such  a  degree,  that  in- 
stead of  occupying  twenty  churches,  they  needed 


43 


only  four,  in  Paris ;  and  in  some  of  the  provin- 
cial towns,  where  they  commenced  under  the 
most  favoural)le  auspices,  they  soon  came  to  no- 
thing. Thus  they  went  on  dechning,  until,  un- 
der the  consular  government,  they  were  prohib- 
ited the  use  of  the  churches  any  longer;  upon 
which  they  imnediately  expired  without  a  strug- 
gle ;  and  it  is  l)elieved  that  not  a  vestige  of  the 
society  now  remains. 

It  will  be  instructive  and  interesting  to  inquire 
into  the  reasons  of  this  want  of  success,  in  a  so- 
ciety enjoying  so  many  advantages.  Undoubt- 
edly the  chief  reason  was,  the  want  of  a  truly 
devotional  spirit.  This  was  ol)served  from  the 
beginning  of  their  meetings.  There  was  nothing 
to  interest  the  feelings  of  the  heart.  Their  ora- 
tors might  be  men  of  learning,  and  might  produce 
good  moral  discourses,  but  they  were  not  men  of  \ 
piety ;  and  not  always  men  of  pure  morals.* 
Their  hymns  were  said  to  be  well  composed, 
and  the  music  good ;  but  the  musicians  were 
hired  from  the  stage.  There  was  also  a  strange 
defect  of  liberality  in  contributing  to  the  funds  of 
the  society.  They  found  it  impossible  to  raise, 
in  some  of  their  societies,  a  sum  which  every 
Christian  congregation,  even  the  poorest,  of  any 
sect,  would  have  collected  in  one  day.  It  is  a 
fact,  that  one  of  the  societies  petitioned  govern- 

*  Thomas  Paine  was  one  of  them- 


44 


rnent  to  grant  them  relief  from  a  debt,  which 
they  had  contracted,  in  providing  the  ajjpa- 
ratus  of  their  worship,  not  amounting  to  more 
than  fifty  dollars,  stating  that  their  annual  income 
did  not  exceed  twenty  dollars.  In  the  other 
towns,  their  musicians  deserted  them,  because 
they  were  nor  paid,  and  frequently,  no  person 
could  be  found  to  deliver  lectures. 

Another  difficulty  arose  which  might  have 
been  foreseen.  Some  of  the  societies  declared 
themselves  independent;  and  would  not  agree 
to  be  governed  by  the  manual  which  had  been 
received,  any  further  than  they  xhose.  They 
also  remonstrated  against  the  authority  exercised 
by  the  lecturers,  in  the  affairs  of  the  society, 
and  declared  that  there  was  danger  of  their  form- 
ing another  hierarchy. 

There  were  also  complaints  against  them 
addressed  to  the  ministers,  by  the  agents  of 
government  in  the  provinces,  on  account  of 
the  influence  which  they  might  acquire  in  civil 
affairs. 

The  Theophilanthropists  WTre  moreover  cen- 
sured by  those  who  had  made  greater  advances, 
ill  the  modern  philosophy,  for  their  illiberality. 
It  vvas  complained,  that  there  were  many,  v^ho 
could  not  receive  their  creed,  and  all  such  must 
necessarily  be  excluded  from  their  society.  This 
censure  seems  to  have  troubled  them  much  ; 
and    in  order  to  wipe  off  the  stigma,    they  ap- 


45 

pointed  a  fete,  which  they  called  the  Anniversary 
of  the  re-establishment  of  Natural  Religion.  To 
prove  that  their  liberality  had  no  bounds,  they 
prepared  five  banners  to  be  carried  in  procession. 
On  the  first  was  inscribed  the  word  Religion ; 
on  the  second  Morality ;  and  on  the  others  re- 
spectively, Jews,  Catholics,  Protestants.  When 
the  procession  was  over,  the  bearers  of  the  sever- 
al banners  gave  each  other  the  kiss  of  peace  ; 
and  that  none  might  mistake  the  extent  of  their 
liberality,  the  banner  inscribed  Morality,  was 
borne  by  a  professed  atheist,  universally  known 
as  such  in  Paris.  They  had  also  other  festivals 
peculiar  to  themselves  ;  and  four  in  honour  of  the 
following  persons,  Socrates,  St.  Vincent  de  Paule, 
J.  J.  Rousseau,  and  Washington;  a  strange  con- 
junction of  names  truly  !* 

I  have  been  thus  particular  in  giving  an  account 
of  this  society,  because  the  facts  furnish  the 
strongest  confirmation  of  my  argument,  and  are 
in  themselves  curious  and  instructive.  After  the 
failure  of  this  enterprise,  deisls  will  scarcely  at- 
tempt again  to  institute  any  form  of  public  wor- 
ship. 

But  among  those  philosophers,  who  believe  in 
theperfectibility  of  human  nature,  under  the  fo>te- 
ring  influence  of  increasing  knowledge,  and  good 

"^  Histoire  de  Theophilanthropic,  par  M.  Gregoire. — Sea 
Quarterly  Review  for  January,  1823. 

E 


46 


government,  there  is  a  vague  theory,  of  a  kind  of 
mental,  philosophical  religion,  which  needs  the  aid 
of  no  external  form.  The  j)rimary  article  of  their 
creed  is,  that  religion  is  a  thing  entirely  between 
God  and  every  man's  conscience ;  that  all  that 
our  creator  requires  is  the  homage  of  the  heart  ; 
that  if  we  feel  reverence,  gratitude,  and  submis- 
sion towards  him,  and  act  our  part  well  in  so- 
ciety, we  shall  have  fulfilled  our  duty  ;  that  we 
cannot  know  how  we  may  be  disposed  of  here- 
after, and  ought  not  to  be  anxious  about  it. 
Whether  this  is  expected  to  be  the  religion  of 
philosophers  only,  or  also  of  the  unlearned,  and 
the  great  mass  of  labouring  people,  I  am  unable 
to  say.  But  I  know  that  such  a  system  as  this 
will,  to  a  large  majority  of  every  community,  be 
equivalent  to  no  religion  at  all.  The  great  body 
of  the  people  must  have  something  tangible, 
something  visible  in  their  religion.  They  need 
the  aid  of  the  senses,  and  of  the  social  princi- 
ple, to  fix  their  attention,  to  create  an  interest, 
and  to  excite  the  feelings  of  devotion.  But  the 
truth  is,  that  if  the  heart  be  affected  with  lively 
emotions  of  piety,  it  will  be  pleasant,  it  will  be 
useful,  and  it  will  be  natural,  to  give  them  ex- 
pression. This  will  hold  in  regard  to  philosophers, 
and  men  of  learning,  as  well  as  others.  Where- 
ever  a  number  of  persons  participate  in  the  same 
feelings,  there  is  a  strong  inclination  to  hold 
comnnmion  together  ;  and  if  sentiments  of  genu- 


47 


ine  })iety  exist  in  the  bosoms  of  many,  they  will 
delight  to  celebrate  in  unison,  the  praises  of  tliat 
Being  whom  they  love  and  adore.  There  is  no 
reason,  why  pious  emotions,  more  than  others, 
should  be  smothered,  and  the  tendency  to  express 
them,  counteracted.  Such  indeed  will  never  be 
the  fact.  Out  of  the  abundance  of  the  heart  the 
mouth  will  speak.  Piety,  it  is  true,  consists  es- 
sentially in  the  exercises  of  the  heart ;  but  that 
religion  which  is  merely  mental,  is  suspicious  ; 
at  best,  very  feeble ;  is  not  likely  to  produce  any 
permanent  effect  on  the  character  or  comfort  of 
the  person  entertaining  it ;  and  cannot  be  useful 
to  others  in  the  way  of  example. 

In  the  year  1802,  when  Christianity,  which 
had  been  proscribed  in  France,  was  restored  by 
an  act  of  government,  a  speech  was  delivered 
by  one  of  the  counsellors  of  state,  which  con- 
tains excellent  sentiments  on  the  subject  here 
treated.  One  or  two  extracts  will  not  be  unac- 
ceptable to  the  reader.  "  Science  can  never  be 
partaken  of,  but  by  a  small  number,  but  by  re- 
ligion one  may  be  instructed  without  being  learn- 
ed. The  Natural  Religion,  to  which  one  may 
rise  by  the  effects  of  a  cultivated  reason,  is  mere 
ly  abstract  and  intellectual,  and  unfit  for  any  peo- 
ple. It  is  revealed  religion  which  points  out  all 
the  truths  that  are  useful  to  men  who  have  neith- 
er time  nor  means  for  laborious  disquisitions. 
Who  then  would   wish  to  dry  up  that  sacred 


48 


spring  of  knowledge,  which  diffuses  good  max- 
ims, brings  them  before  the  ejes  of  every  indi- 
vidual, and  communicates  to  them  that  authori- 
tative and  popular  dress,  without  which  they 
would  be  unknown  to  the  muhitude,  and  almost 
to  all  men. — For  want  of  a  religious  education 
for  the  last  ten  years,  our  children  are  without 
any  ideas  of  a  divinity,  without  any  notion  of 
what  is  just  and  unjust ;  hence  arise  barbarous 
manners,  hence  a  people  become  ferocious.  One 
cannot  but  sigh  over  the  lot  which  threatens 
the  present  and  future  generations.  Alas!  what 
have  we  gained  by  deviating  from  the  path  point- 
ed out  to  us  by  our  ancestors  ?  What  have  we 
gained  by  substituting  vain  and  abstract  doc- 
trines for  the  creed  w  hich  actuated  the  minds  of 
Turenne,  Fenelon,  and  Pascal  ?" 

I  think  enough  has  now  been  said,  to  establish, 
beyond  all  reasonable  doubt,  our  second  [proposi- 
tion, that  if  Christianity  be  rejected,  there  is  no 
other  religion  which  can  be  substituted  in  its  place; 
or,  at  least,  no  other  ivhich  can  at  all  answer  the 
purpose,  for  which  religion  is  desirable. 

It  may  also  be  observed,  in  conclusion,  that 
the  facts  which  have  been  adduced,  not  only 
serve  to  confirm  this  proposition,  but  furnish 
new  and  cogent  arguments  in  proof  of  the  pro- 
position maintained  in  the  preceding  section. 


SECTXOMT    III. 


THEllE  IS  NOTHING  IMPROBABLE  OR  UNREASONABLE  I\ 
THE  IDEA  OF  A  REVELATION  FROM  GOD  ;  AND  CONSE- 
QUENTLY NOTHING  IMPROBABLE  OR  UNREASONABLE 
IN  SUCH  A  MANIFEST  DIVINE  INTERPOSITION  AS  MAY 
BE  NECESSARY  TO  ESTABLISH  A  REVELATION. 

That  a  revelation  is  possible,  will  not  be  called 
in  question  by  any  who  believe  in  the  existence 
of  a  God  ;  nor  can  it  be  believed  that  there  is 
any  thing  in  the  notion  of  a  revelation,  repugnant 
to  the  moral  attributes  of  the  Supreme  Being. 
It  cannot  be  inconsistent  with  the  wisdom,  good- 
ness, or  holiness  of  God,  to  increase  the  know- 
ledge of  his  intelligent  creatures.  The  whole  end 
of  a  revelation  is  to  make  men  wiser,  better, 
and  happier ;  and  what  can  be  conceived  more 
accordant  with  our  ideas  of  divine  perfection 
than  this  ? 

That  man  is  capal)le  of  receiving  benefit  from 
a  revelation,  is  a  truth  so  evident,  that  it  would 
be  folly  to  spend  time  in  demonstrating  it;  for 
whatever  may  be  thought  of  the  sufficiency  of 
Natural  Religion,  if  it  was  fully  understood  and 
improved  ;  yet  all  must  admit,  that  men  gener- 
ally have  not  been  sufficiently  enlightened,  on 
the   subject  of  religion.       The    history  of  the 

e2 


50 


world,  in  all  ages,  proves  the  deplorable  igno- 
rance of  the  greater  part  of  the  human  race, 
even  on  those  subjects  which  the  advocates  of 
Natural  Religion  confess  to  be  most  important, 
and  fundamental. 

It  cannot  be  thought  an  unreasonable  suppo- 
sition, that  when  God  made  the  original  progen- 
itors of  our  race,  he  should  furnish  them  with 
such  knowledge  as  was  absolutely  necessary,  not 
only  for  their  comfort,  but  for  their  preservation. 
As  they  were  without  experience,  and  had  none 
upon  earth  from  whom  they  could  derive  instruc- 
tion, is  it  unreasonable  to  suppose,  that  the  bene- 
ficent Creator  communicated  to  them  such  a 
stock  of  knowledge  as  was  requisite  for  the  com- 
mon purposes  of  life  ?  The  theory  of  those  who 
suppose  that  man  was  at  first  a  dumb,  irrational 
animal,  very  little  different  from  those  which 
now  roam  the  forest ;  and  that  from  this  state 
he  emerged  by  his  own  exertions  :  that  he  in- 
vented articulate  speech,  and  ail  the  arts  of  life, 
without  ever  receiving  any  aid,  or  any  revelation 
from  his  Creator,  is,  to  my  apprehension,  so  im- 
probable, and  extravagant,  so  opposed  to  all  au- 
thentic history,  and  so  inconsistent  with  experi- 
ence, that  I  cannot  but  wonder,  that  it  ever 
should  have  found  abettors. 

If,  then,  man  received,  at  first,  such  ideas  as 
were  necessary  to  his  condition,  this  was  a  reve- 
lation ;  and  if  afterwards  he  should  at  any  time 


51 


need  information  on  any  subjects  connected  with 
his  happiness,  why  might  not  the  benevoh^nt 
Creator,  who  does  not  abandon  the  work  of  his 
hands,  again  vouchsafe  to  make  a  conuiiunication 
to  him  ?  JSuch  an  exigency,  deists  themselves 
being  judges,  did  arise.  Men,  ahnosl  universal- 
ly, fell  into  the  practice  of  idolatry,  and  lost  the 
knowledge  of  the  true  God.  They  betook  them- 
selves to  the  worship  of  the  luminaries  of  heaven, 
of  dead  men,  of  beasts,  and  inanimate  things. 
They  invented  superstitious  rites,  not  only  irra- 
tional, but  cruel  and  abominable.  These  were 
transmitted  from  generation  to  generation  ;  and 
the  children  became  still  more  involved  in  igno- 
rance than  their  parents.  Now,  that  the  righte- 
ous Governor  of  the  universe  may  leave  men  to 
follow  their  own  inventions,  and  suffer  by  their 
own  folly,  is  certain  ;  for  he  has  done  so  :  but 
is  it  not  consistent  with  his  wisdom  and  goodness 
to  use  extraordinary  means  to  rescue  ihem  from 
a  state  so  degraded  and  wretched  ?  Would  not 
every  sober  deist  admit  that  some  means  of  bring- 
ing them  back  to  just  ideas  of  Natural  Religion 
would  be  desirable  ?  If  then,  the  apostacy  of 
man  from  his  Maker  should  render  some  further 
revelation  necessary,  would  it  not  be  highly  be- 
nevolent to  communicate  whatever  his  circum- 
stances required  ?  Why  shoukl  it  be  thought 
unreasonable,  that  God  shoukl  sometimes  depart 
from  his  common  mode  of  acting,  to  answer  great 


52 


and  valuable  ends  ?  What  is  there  in  the  estab- 
lished course  of  nature  so  sacred,  or  so  immuta- 
ble, that  it  must  never,  on  any  occasion,  or  for 
any  purpose,  be  changed  ?  The  only  reason 
why  the  laws  of  nature  are  uniform  is,  that  this 
is  for  the  benefit  of  man  ;  but  if  his  interest  re- 
quires a  departure  from  the  regular  course,  what 
is  there  to  render  it  unreasonable  ?  The  Author 
of  the  universe  has  never  bound  himself  to  pur- 
sue one  undeviating  course  in  the  government  of 
the  world.  The  time  may  come  when  he  may 
think  proper  to  change  the  whole  system.  As 
be  gave  it  a  beginning,  he  may  also  give  it  an 
end.  General  uniformity  is  expedient,  that  men 
may  know  what  to  expect,  and  may  have  en- 
courao^ement  to  use  means  to  obtain  necessary 
ends  ;  but  occasional  and  unfiequent  deviations 
from  this  uniformity,  have  no  tendency  to  pre- 
vent the  benefit  arising  from  it.  This  is  so  evi- 
dent a  truth,  that  I  am  almost  ashamed  to  dwell 
so  long  upon  it  ;  but  by  the  sophistry  of  infidels 
a  strange  darkness  has  been  thrown  over  the 
subject,  so  that  it  seems  to  be  thought  that  there 
would  be  something  immoral,  or  unwise,  and 
inconsistent,  in  contravening  the  laws  of  na- 
ture. 

Let  it  be  remembered,  that  the  object  here, 
is  not  to  prove  that  there  must  be  a  revelation  ; 
it  is  only  to  show  that  there  would  be  nothing 
unreasonable  in  the  thing ;  and  further,  that  it 


53 


would  be  a  very  desirable  thing  for  man,  and 
altogether  consistent  with  the  perfections  of 
God  and  the  principles  on  which  he  governs  tiie 
world. 

Now,  suppose  that  God  should  determine  to 
reveal  his  will  to  man ;  how  could  this  be  most 
conveniently  effected?  We  can  conceive  of  two 
ways.  The  first  by  inspiring  all  who  n(^eded 
knowledge,  with  the  ideas  which  he  wished  to 
communicate.  The  second  by  inspiring  a  few 
persons,  and  directing  them  to  communicate  to 
others  the  truths  received.  The  first  would 
seem  to  be  the  most  effectual,  but  the  last  is  more 
analogous  to  his  other  dispensations.  Reason 
might  have  been  given  in  perfection  at  once,  and 
not  left  to  the  uncertainty  of  education  and  hu- 
man improvement ;  but  such  is  not  the  fact.  By 
slow  degrees,  and  much  culture,  this  faculty  at- 
tains its  maturity,  and  when  neglected,  never  ac- 
quires any  high  degree  of  streno^th.  In  regard 
to  the  best  mode  of  making  a  revelation,  how- 
ever, we  are  totally  incompetent  to  judge  ;  but 
of  one  thing  we  may  be  certain,  that  if  God 
should  give  a  revelation  to  men,  he  would  so  at- 
test it,  as  to  enable  all  sincere  inquirers  to  know, 
that  it  derives  its  origin  from  him  ;  for  other- 
wise it  would  be  useless,  as  there  would  be  no 
evidence  of  its  truth.  Now,  suppose  a  revela- 
tion to  be  given  ;  what  would  be  a  satisfactory 
attestation  of  its  divine  origin  ?  It  must  be  some 


54 


sign  or  evidence  not  capable  of  being  counter- 
feited ;  something  by  which  God  should  in  some 
way  manifest  himself.  And  how  could  this  be 
effected,  but  by  the  exertion  of  his  power,  or  the 
manifestation  of  his  infinite  knowledge  ?  That 
is,  by  miracles,  or  by  prophecies,  or  by  both. 
There  is,  then,  just  as  much  probability,  that 
miracles  will  exist,  (for  prophecy  may  be  con- 
sidered one  kind  of  miracle)  as  that  a  revelation 
will  be  given.  The  conjunction  of  these  tw^o 
things  is  reasonable  ;  if  we  find  the  one,  we  may 
be  sure  that  the  other  exists  also. 

It  is  admitted  that  a  revelation  from  God 
would  have  internal  evidence  of  its  origin,  but 
this  does  not  strike  the  attention  at  once.  It  re- 
quires time  before  it  can  be  perceived  ;  but  in  the 
first  establishment  of  a  revelation,  there  is  need 
of  some  evidence  which  is  obvious  to  the  senses, 
and  level  to  the  capacities  of  all.  Just  such  an 
evidence  are  miracles.  Moreover,  internal  evi- 
dence requires,  in  order  that  it  may  be  perceiv- 
ed and  appreciated,  a  certain  favourable  state  of 
the  moral  feelings,  without  which  it  is  apt  to  be 
overlooked,  and  produces  no  conviction  ;  where- 
as external  evidence  is  not  only  level  to  every 
capacity,  but  adapted  to  bring  home  conviction 
to  every  description  of  men,  to  the  bad  as  well 
as  the  good. 

Miracles,  then,  furnish  the  best  proof  for  the 
establishment  of  a  revelation.     They  seem  to  be 


55 


its  proper  seal.  They  are  the  manifest  attesta- 
tion of  God.  Nothing  can  be  conceived  which 
will  more  strikingly  indicate  his  power  and  pre- 
sence, than  a  visible  suspension  of  the  laws  of 
nature.  He  is  invisible,  he  must  make  himself 
known  by  his  works ;  and  a  miracle  is  such  a 
work  as  no  other  can  perform.  When,  there- 
fore, a  person  professes  to  have  received  a  reve- 
lation from  God,  and  when  we  behold  the  efft^cts 
of  Almighty  power  accompanying  his  words,  all 
are  sure  that  God  is  with  him,  and  that  he  is  a 
teacher  sent  from  God;  for  otherwise  he  couid 
never  perforn)  such  wonderful  works ;  or  rather, 
to  speak  more  correctly,  God  would  never  exert 
his  pow  er  to  confirm  the  pretensions  of  an  im- 
postor, or  to  attest  doctrines  which  are  not 
true. 


m 


SECTION     IV. 


MIRACLES  ARE  CAPABLE  OF  PROOF  FROM   TESTIMONY. 

I  do  not  know  that  any  one  has  denied  that  a 
miracle  would  be  credible,  if  exhibited  to  our 
senses.  A  man  might,  indeed,  be  deceived  by 
an  illusion  arising  from  some  disorder  in  his  sen- 
ses ;  but  if  he  was  conscious  of  being  in  a  sound 
state  of  body  and  mind,  and  should  witness  not 
only  one,  but  a  variety  of  miracles ;  not  only  a 
few  times,  but  for  years  in  succession;  and  if  he 
should  find,  that  all  around  him  had  the  same 
perceptions  of  these  facts  as  himself,  I  need  not 
say,  that  it  would  be  reasonable  to  credit  his 
senses,  for  the  constitution  of  his  nature  would 
leave  him  no  choice: — he  would  be  under  the 
necessity  of  believing  what  he  saw  with  his  eyes, 
heard  with  his  ears,  and  handled  with  his  hands. 
But  are  there  facts  which  a  man  would  credit 
on  the  evidence  of  his  senses,  which  can,  by  no 
means,  be  rendered  credible  by  the  testimony  of 
any  number  of  witnesses?  Then  there  might  be 
facts,  the  knowledge  of  which  could  never  be  so 
communicated  as  to  be  worthy  of  credit.  Ac- 
cording to  this  hypothesis,  the  constitution  of 
our  nature  would  require  us  to  withhold  our  as- 


57 


sent  from  what  was  true,  and  what  others 
knew  to  be  true.  If  a  thousand  persons  of 
the  strictest  veracity  should  testify,  that  they 
had  repeatedly  witnessed  a  miracle,  and  if  all 
circumstances  should  concur  to  corroborate  their 
testimony,  yet  upon  this  principle  it  would  be 
unreasonable  to  credit  them,  even  if  they  should 
consent  to  die  in  confirmation  of  what  they  de- 
clared to  be  the  fact.  This  is  the  ground  taken 
by  Mr.  Hume,  in  his  boasted  argument  against 
miracles.  But  it  appears  to  me,  that  every  man, 
previously  to  examination,  must  be  convinced 
that  it  is  false ;  for  it  is  contrary  to  common 
sense,  and  universal  experience  of  the  effect  of 
testimony.  The  true  principle  on  this  subject, 
is,  that  any  fact  ivhicfi  loould  be  believed  on  the 
evidence  of  the  senses,  may  be  reasonably  believed 
on  testimo7iy.  For  there  may  be  testimony 
of  such  a  nature,  as  to  produce  conviction  as 
strong  as  any  other  conceivable  evidence ;  and 
such  testimony  in  favour  of  a  miracle,  would  es- 
tablish it  as  firmly  as  if  we  had  witnessed  it  our- 
selves. But,  notwithstanding  that  this  is  the 
conclusion  of  common  sense  and  exj^erience. 
the  metaphysical  argument  of  Mr.  Hume  has 
had  the  effect  of  perplexing,  and  unsettling  the 
minds  of  many;  and  as  he  boasts,  that  "it  will 
be  useful  to  overthrow  miracles  as  long  as  the 
world  endures,"  it  seems  necessary  to  enter  into 
an  examination  of  his  argument,   that  we  may 

F 


58 


be  able  to  expose  its  fallacy.  This  has  already 
been  done,  in  a  convincing  manner,  by  several 
men,*  eminent  for  their  learning  and  discrimina- 
tion; and  if  their  works  were  read  by  all  who 
peruse  Hume,  I  should  think  it  unnecessary  to 
add  a  single  word  on  the  subject.  But  it  may 
not  be  without  its  use,  to  present  the  substance 
of  their  refutation,  in  a  condensed  form,  for  the 
sake  of  those  who  will  not  take  the  trouble  to 
go  through  a  minute  and  extended  demonstra- 
tion. 

The  argument  of  Mr.  Hume  will  be  best  ex- 
hibited in  his  own  words.  "  A  rniracle,"  says 
he,  "supported  by  any  human  testimony,  is  more 
properly  a  subject  of  derision,  than  of  argument. 
No  testimony  for  any  kind  of  miracle  can  ever 
possibly  amount  to  a  probability" — "We  establish 
it  as  a  maxim,  that  no  human  testimony  can  have 
such  force,  as  to  prove  a  miracle,  and  make  a 
just  foundation  for  any  system  of  religion." — 
"  Our  belief  or  assurance  of  any  fact  from  the 
report  of  eye  witnesses,  is  derived  from  no  other 
principle,  than  experience :  that  is,  our  observa- 
tion of  the  veracity  of  human  testimony,  and  of 
the  usual  conformity  of  facts  to  the  reports  of 
witnesses.  Now,  if  the  fact  attested  partakes 
of  the  marvellous,  if  it  is  such  as  has  seldom  fal- 
len under  our  own  observation  ;  here  is  a  contest 

'"  Dr.  Campbell,  Prof.  Vince,  Mr.  Adams,  Dr.  Dougla?. 


59 


of  two  opposite  experiences,  of  which  the  one 
destroys  the  other,  as  far  as  its  force  goes.  Fur- 
ther, if  the  fact  affirmed  by  the  witnesses,  instead 
of  being  only  niarveUous  is  really  miraculous  ;  if, 
besides,  the  testimony  considered  apart,  and  in 
itself,  amounts  to  an  entire  proof;  in  that  case 
there  is  proof  against  proof,  of  which  the  strong- 
est must  prevail. — A  miracle  is  a  violation  of  the 
laws  of  nature ;  and  as  a  firm  and  unalterable 
experience  has  established  these  laws,  the  proof 
against  a  miracle  from  the  very  nature  of  the 
fact  is  as  entire  as  any  argument  from  experi- 
ence can  possibly  be  imagined.  And  if  so,  it  is 
an  undeniable  consequence,  that  it  cannot  be 
surmounted  by  any  proof  whatever  from  testi- 
mony. A  miracle,  therefore,  however  attested, 
can  never  be  rendered  credible,  even  in  the  low- 
est degree."  Here  we  have  the  substance  of 
Mr.  Hume's  argument,  on  which  I  propose  to 
make  some  remarks,  intended  to  show  that  its 
whole  plausibility  depends  on  the  assumption  of 
false  principles,  and  the  artful  use  of  equivocal 
terms. 

1.  Some  prejudice  is  created  in  the  minds  of 
the  unsuspecting  reader,  by  the  definition  of  a 
miracle  here  given.  It  is  called  "  a  violation  of 
the  laws  of  nature,"  which  carries  with  it  an  un- 
favourable idea,  as  tliough  some  obligation  was 
violated,  and  some  injury  was  done.  But  the 
simple  truth  is,  that  the  laws  of  nature  are  no- 


60 


thing  else  than  the  common  operations  of  divine 
power  in  the  government  of  the  vi^orld,  which 
depend  entirely,  for  their  existence  and  continu- 
ance, on  the  divine  will ;  and  a  miracle  is  nothing 
else,  than  the  exertion  of  the  same  power  in  a 
way  different  from  that  which  is  common  ;  or 
it  may  be  a  mere  suspension  of  that  power, 
which  is  commonly  observed  to  operate  in  the 
world. 

2.  Mr.  Hume's  argument  will  apply  to  the 
evidence  of  the  senses  as  well  as  to  that  derived 
from  testimony,  and  will  prove  (if  it  prove  any 
thing)  that  it  would  be  impossible  to  believe  in  a 
miracle  if  we  should  witness  it  ever  so  often. 
''  The  very  same  principle  of  experience,"  says 
he,  "  which  gives  us  a  certain  degree  of  assu- 
rance in  the  testimony  of  witnesses,  gives  us  al- 
so, in  this  case,  another  degree  of  assurance 
ngainst  the  fact  which  they  endeavour  to  estab- 
lish, from  which  contradiction  there  arises  neces- 
sarily a  counterpoise,  and  mutual  destruction  of 
belief  and  authority."  The  very  same  counter- 
poise and  mutual  destruction  of  belief  must  also 
occur  between  the  assurance  derived  from  the 
senses,  and  that  derived  from  experience.  The 
reason  why  testimony  cannot  be  believed  in  fa- 
vour of  a  miracle,  is  not,  according  to  Mr.  Hume, 
because  it  has  no  force  ;  for  taken  by  itself,  it 
may  be  sufficient  to  produce  assurance  ;  but  let 
this  assurance  be  as  strong  as  it  may,  it  cannot 


61 

be  stronger  than  that  derived  from  universal  ex- 
perience. '*  In  that  case,"  says  he,  "•  there  is 
proof  against  proof."  Now  it  is  evident  that  up- 
on these  principles,  the  same  equilibrium  from 
contradictory  evidence  must  take  place,  between 
experience  and  the  senses.  If  one  evidence  be 
stronger  than  another,  "  the  strongest  must  pre- 
vail, but  with  a  diminution  of  force  in  proportion 
to  that  of  its  antagonist."  But  in  the  case  of  the 
senses,  and  a  firm  and  unalterable  experience, 
the  evidence  is  perfect  on  both  sides,  so  that  the 
"  counterpoise  and  mutual  destruction  of  belief" 
must  occur.  According  to  this  metaphysical 
balance  of  Mr.  Hume,  a  miracle  could  not  be  be- 
lieved if  we  witnessed  it  ever  so  often ;  for  al- 
though there  is  a  great  weight  of  evidence  on 
each  side,  yet  as  there  is  an  equilibrium,  neither 
can  have  any  influence  on  our  assent.  Whether 
Mr.  Hume  would  have  objected  to  this  conclu- 
sion, does  not  appear ;  but  it  is  manifest  that  it 
logically  follows  from  his  argument,  as  much  as 
in  the  case  to  which  he  has  applied  it.  And  here 
we  see  to  what  pitch  of  skepticism  his  reasoning 
leads. 

3.  Mr  Hume  makes  an  unnecessary  distinc- 
tion between  that  which  is  marvellous,  and  that 
which  is  miraculous ;  for  although  there  is  a  real 
difference,  yet  as  to  his  argument,  there  is  none. 
The  force  of  his  reasoning  does  not  relate  to 
events  as  being  miraculous,  but  as  being  opposite 

f2 


62 


to  universal  experience.  If  the  conclusion,  there- 
fore, be  correct,  it  will  equally  prove,  that  no 
testimony  is  sufficient  to  establish  a  natural  event, 
which  has  not  before  been  experienced.  If  ever 
so  many  witnesses  should  aver,  that  they  had 
seen  meteoric  stones  fall  from  the  clouds,  or  the 
galvanic  fluid  melt  metals,  yet  if  we  have  never 
experienced  these  things  ourselves,  we  must  not 
believe  them. 

4.  The  opposite  or  contrary  experience  of  Mr. 
Hume,  in  regard  to  miracles,  can  mean  nothing 
more,  than  that  such  things  have  not  been  expe- 
rienced. There  is  no  other  opposite  experience 
conceivable,  in  this  case,  unless  a  number  of  per- 
sons present,  at  the  same  time,  should  experience 
opposite  impressions.  The  distinction,  which  he 
ju'tfully  makes,  in  relation  to  ''the  king  of  Siam, 
who  refused  to  believe  the  first  reports  concern- 
ing the  effects  of  frost,"  between  that  ivhich 
is  contrary  to  experience,  and  not  conformable  to 
experience,  is  without  foundation.  For  a  fact 
cannot  be  contrary  to  experience  in  any  other 
way,  than  by  being  not  confoimahie  to  it.  There 
neither  is,  nor  can  be,  any  experience  against 
miracles,  except  this,  that  they  have  not  occur- 
red in  our  own  experience  or  that  of  others. 
When  the  proposition  of  our  author  is  expressed 
in  language  free  from  ambiguity,  it  will  amount 
to  this,  that  what  has  never  been  experienced, 
ran  never  be  believed  on  anv  testimonv  :  tkm 


63 


vvliich  nothing  can  easily  b(3  conceived  more 
false.  In  what  a  situation  nuist  man  have  been, 
at  the  beginning  of  the  world,  if  he  had  adopted 
the  principles  of  this  skeptic. 

5.  Mr.  Hume  uses  the  word  experience  in  a 
twofold  sense,  changing  from  one  to  the  other, 
as  best  suits  his  purpose.  Sometimes  it  means, 
persofial  experience,  and  at  other  times,  and  more 
commonly,  the  experience  of  the  whole  world. 
Now,  if  it  be  taken  to  mean  our  own  individual 
experience,  the  argument  will  be,  that  no  fact 
which  we  ourselves  have  not  witnessed,  can  be 
established  by  testimony  ;  which  if  correct,  would 
cut  off,  at  a  stroke,  the  greater  part  of  human 
knowledge.  Much  the  most  numerous  class  of 
facts  are  those  which  we  receive  upon  the  testi- 
mony of  others,  and  many  of  these  are  entirely 
different  from  any  thing  that  we  have  personally 
experienced.  Many  learned  men  never  take  the 
trouble  to  witness  the  most  curious  experiments 
in  philosophy,  and  chemistry;  yet  they  are  as 
well  satisfied  of  theij:  truth,  as  if  they  had  per- 
sonal experience  of  it. 

But  although  an  argument  founded  on  an  op- 
position between  testimony  and  experience,  in 
order  to  be  of  any  validity,  must  relate  io  per- 
sonal experience  ;  yet  Mr.  Hume  commonly  uses 
the  term  to  sijS^nify  the  experience  of  all  men  in 
all  ages.  This  extensive  meaning  of  the  term 
must  be  the  one  which  he  affixes  to  it  in  most  pla- 


64 


ces  of  his  essay  ;  because,  it  is  an  experience  by 
which  we  know  that  the  laws  of  nature  are 
uniform  and  unalterable ;  and  he  has  given  an 
example  which  clearly  determines  the  sense  of 
the  word,  "  that  a  dead  man  should  come  to 
life"  says  he,  "  has  never  been  witnessed  in  any 
age  or  country." 

Now,  according  to  this  use  of  the  word,  what 
he  calls  an  argument,  is  a  mere  assumption  of 
the  point  in  dispute  ;  what  logicians  call,  a  petitio 
principii;  a  begging  of  the  question.  For  what 
is  the  question  in  debate  ?  Is  it  not  whether  mi- 
racles have  ever  been  experienced?  And  how 
does  Mr.  Hume  undertake  to  prove  that  they 
never  did  exist  ?  By  an  argument  intended  to 
demonstrate  that  no  testimony  can  establish  them; 
the  main  principle  of  which  argument  is,  that  all 
experience  is  against  them.  If  miracles  have 
ever  occurred,  they  are  not  contrary  to  universal 
experience  ;  for  whatever  has  been  witnessed  at 
any  time,  by  any  person,  makes  part  of  uni- 
versal experience.  What  sort  of  reasoning  is  it, 
then,  to  form  an  argument  against  the  truth  of 
miracles,  founded  on  the  assumption,  that  they 
never  existed  ?  If  it  be  true,  as  he  says,  "  that 
it  has  never  been  witnessed  in  any  age  or  coun- 
try that  a  dead  man  should  come  to  life,"  then, 
indeed,  it  is  useless  to  adduce  testimony  to  prove, 
that  the  dead  have  on  some  occasions,  been 
brought  to  life.     If  he  had  a  right  to  take  this 


65 

for  granted,  where  was  the  use  of  such  a  pa- 
rade of  reasoning  on  the  subject  of  testimon}/  ? 
The  very  conclusion  to  which  he  wished  to 
come,  is  here  assumed,  as  the  main  principle  in 
the  argument.  It  is,  however,  as  easy  to  deny 
as  to  affirm  ;  and  we  do  utterly  deny  the  truth 
of  his  position  ;  so  that  after  all,  we  are  at  issue, 
precisely  on  the  point,  where  we  commenced. 
Nothing  is  proved  by  the  argument  which  pro- 
mised so  much,  except  the  skill  of  the  writer  in 
sophistical  reasoning. 

6.  Our  author  falls  into  another  mistake,  in 
his  reasoning.  The  object  is  to  prove,  that  tes- 
timony in  favour  of  miracles,  can  never  produce 
conviction,  because  it  is  opposed  by  uniform  and 
unalterable  experience.  But  how  do  we  know 
what  this  universal  experience  is  ?  Is  it  not  by 
testimony,  except  within  the  narrow  circle  of 
our  own  personal  experience?  Then  it  turns  out, 
that  the  testimony  in  favour  of  miracles  is  neu- 
tralized or  overbalanced,  by  other  testimony. 
That  is,  to  destroy  the  force  of  testimony,  he  as- 
sumes a  principle  founded  on  testimony.  It  is 
admitted,  that  when  testimony  is  adduced  to  es- 
tablish any  facts,  if  other  and  stronger  testimony 
can  be  brought  against  them,  their  credibility  is 
destroyed.  But  if  I  bring  testimony  for  a  fact, 
and  some  one  alleges  that  he  can  show  that  this 
testimony  is  unworthy  of  credit,  because  he  can 
bring  witnesses  to  prove  that  many  persons  in 


66 


different  countries  and  ages  never  saw  any  such 
thing:  to  such  a  person  1  would  reply,  that  even 
if  these  witnesses  declared  the  truth,  it  could 
not  overthrow  the  positive  testimony  which  I 
had  adduced,  as  they  did  not  contradict  the  facts 
asserted;  and,  besides,  it  must  be  determined, 
which  witnesses  are  most  credible,  yours  or 
mine.  Just  so  it  is,  in  the  case  of  Mr.  Hume's 
argument.  He  sets  up  uniform  experience  against 
testimony,  and  gives  a  preponderance  to  the  for- 
mer, on  the  ground,  that  witnesses  are  known 
sometimes  to  lie  ;  but  all  that  he  knows  of  what 
has  happened  in  other  ages  and  countries,  is  by 
testimony  ;  and  they  who  give  this  testimony  are 
as  fallible  as  others ;  therefore,  there  existed  no 
ground  for  preferring  the  evidence  of  experience, 
to  testimony.  Besides,  he  is  not  in  possession  of 
testimony  to  establish  a  thousandth  part  of  what 
has  been  experienced  ;  and  as  far  as  it  goes,  it 
amounts  to  no  more  than  non- experience ;  a  mere 
negative  thing,  which  can  never  have  any  weight 
to  overthrow  the  testimony  of  positive  witnesses. 
In  a  court  of  justice,  such  a  method  of  rebutting 
testimony,  would  be  rejected  as  totally  inadmis- 
sible. If  we  had  sufficient  evidence  of  a  fact  of 
any  kind,  that  testimony  would  not  be  invalidat- 
ed, if  it  cotdd  be  proved,  that  no  person  in  the 
world  had  ever  witnessed  the  like  before.  This 
want  of  previous  experience  naturally  creates  a 
presumption    against  the   fact,   which   requires 


67 


some  force  of  evidence  to  overcome : — but  in  all 
cases,  a  sufficient  number  of  witnesses,  of  un- 
doubted intelligence  and  veracity,  will  be  able  to 
remove  the  presumption  and  produce  conviction. 

7.  Mr.  Hume  lays  it  down  as  a  principle,  that 
our  belief  in  testimony  arises  from  "experience; 
that  is,  observation  of  the  veracity  of  human 
testimony."  But  this  is  not  correct.  Our  belief 
in  testimony  is  as  natural  and  constitutional  as 
our  belief  in  our  senses.  Children,  at  first, 
believe  implicitly  all  that  is  told  them  ;  and  it 
is  from  experience  that  they  learn  to  distrust  tes- 
timony. If  our  faith  in  testimony  arose  from 
experience,  it  would  be  impossible  to  acquire 
any  knowledge  from  instruction.  If  children 
were  to  believe  nothing  that  was  told  them,  un- 
til they  had  made  observations  on  the  veracity 
of  human  testimony,  nothing  would  ever  be  be- 
lieved ;  for  they  would  never  arrive  at  the  matu- 
rity and  judgment  necessary  to  make  observa- 
tions on  a  subject  so  complicated. 

But  although,  I  perceive,  Mr.  Hume's  object 
in  wishing  to  establish  this  false  principle,  was,  to 
exalt  the  evidence  of  what  he  calls  experience^ 
above  testimony ;  yet  I  think,  if  we  should  con- 
cede it  to  him,  it  could  answer  him  no  purpose, 
since  we  have  shown,  that  this  experience  itself, 
depends  on  testimony.  Whatever  use  he  can 
make  of  this  principle,  therefore,  against  testi- 
mony, can  be  turned  against  himself  since  his 


68 


knowledge  of  what  the  experience  of  the  world 
is,  can  only  be  obtained  by  the  report  of  wit- 
nesses, who,  in  different  ages  have  observed  the 
course  of  nature. 

8.  Mr.  Hume,  on  reflection,  seems  to  have 
been  convinced,  that  his  argument  was  unsound, 
for  in  a  note  appended  to  his  Essay  on  Miracles, 
he  makes  a  concession,  which  entirely  overthrows 
the  whole.  But  mark  the  disingenuity,  or  shall 
I  not  rather  call  it,  the  malignity  of  the  man 
agahist  religion,  which  is  manifested  in  this  only 
evidence  of  his  candour.  He  concedes  that  there 
may  be  miracles  of  such  a  kind,  as  to  admit  of 
proof  from  human  testimony,  in  direct  contra- 
diction to  his  reiterated  maxims,  and  in  complete 
repugnance  to  all  his  reasoning;  but  he  makes 
the  concession  with  the  express  reservation,  that 
it  shall  not  be  applied  to  the  support  of  religion. 
He,  however,  not  only  makes  this  concession, 
but  gives  an  example  of  such  a  miracle,  and  of 
the  testimony  which  he  admits  to  be  sufficient  to 
establish  it.  "Suppose,"  says  he,  "all  authors 
in  all  languages  agree,  that  from  the  first  of  Janu- 
ary, 1600,  there  was  a  total  darkness  all  over  the 
earth  for  eight  days ;  suppose  that  the  tradition 
of  this  event  is  still  strong  and  lively  among  the 
people  ;  that  all  travellers  bring  us  accounts  of 
the  same  tradition,   &c. — ii   is  evident  that 

OUU    FHILOSOFHEUS  OUGHT  TO  KECEIVE    IT    FOR 

CERTAIN."  And  this  is  a  part  of  the  same  Essay. 


69 

in  which  it  is  said,  that  a  miracle,  supported  by 
any  human  testimony  is  more  properly  a  subject  of 
derision  than  argument ^  '^  No  kind  of  testimo- 
ny for  any  kind  of  miracle  can  possibly  amount 
to  a  probability,  much  less  to  a  proofs-  It  might 
appear,  that  after  so  complete  a  renunciation  of 
the  principle  which  at  first  he  so  strenuously 
asserted,  we  might  have  spared  ourselves  the 
pains  of  a  formal  refutation.  But  not  so.  The 
author  is  resolved,  that  his  concession  shall  be  of 
no  service  whatever  to  religion.  Hear  his  own 
words  ;  ''  But  should  this  miracle  be  ascribed  to 
any  new  system  of  religion  ;  men  in  all  ages  have 
been  so  imposed  upon  by  ridiculous  stories  of 
that  kind,  that  this  very  circumstance  would  be 
full  proof  of  a  cheat,  and  sufficient  with  all  men 
of  sense,  not  only  to  make  them  reject  the  fact, 
but  even  reject  it,  without  further  examination." 
I  have  heard  of  a  maxim,  which,  I  believe,  the 
Jesuits  introduced,  that  that  might  be  true  in 
philosophy,  which  was  false  in  theology ;  but  1 
never  could  have  expected  that  a  philosopher,  a 
logician,  and  a  meta|)hysician  too,  would  utter  any 
thing  so  unreasonable,  and  so  marked  with  preju- 
dice, as  the  declaration  just  quoted.  The  fact 
was  admitted  to  have  such  evidence  that  even 
philosophers  ought  to  receive  it  as  certain;  but 
not  if  it  is  ascribed  to  a  new  religion.  On  this 
subject  no  evidence  is  sufficient.  It  is  perfectly 
unexceptionable  in  philosophy  ;    but  in  religion 


70 


f  sensible  man  will  reject  it,  whatever  it  maybe; 
even  without  further  examination.  The  circum- 
stance of  its  being  a  miracle  connected  with  reli- 
gion, is  sufficient,  in  his  opinion,  to  prove  it  a 
cheat,  however  complete  the  testimony.  The 
world,  it  seems,  has  been  so  imposed  on  by  ridi- 
culous stories  of  this  kind,  that  we  must  not 
even  listen  to  any  testimony  in  favour  of  religi- 
ous miracles.  This  author  would  indeed  reduce 
the  advocates  of  religion  to  an  awkward  dilemma. 
They  are  called  upon  to  produce  evidence  for 
their  religion,  but  if  they  adduce  it,  sensible  men 
will  not  notice  it ;  even  if  it  is  good  every  where 
else,  it  must  go  for  nothing  in  religion.  Upon 
these  principles,  we  might  indeed  give  up  the 
contest;  but  vve  are  not  willing  to  admit  that 
this  is  sound  logic,  or  good  sense.  The  reason 
assigned  for  proscribing,  in  this  summary  way,  all 
the  testimony  in  favour  of  religion,  will  apply 
to  other  subjects.  Men  have  been  imposed  on 
by  ridiculous  stories  in  philosophy,  as  well  as  re- 
ligion ;  but  when  evidence  is  proposed,  shall  we 
not  even  examine  it,  because  there  have  been 
impositions  ?  This  is  the  very  reason  why  we 
should  examine  with  care,  that  w^e  may  distin- 
guish between  the  true  and  the  false. 

If  it  were  true,  that  miracles  had  often  been 
ascribed  to  new  religions,  it  would  not  prove  that 
there  never  were  any  true  miracles,  but  rather 
the  contrary;  just  as  the  abounding  of  counter- 


71 

teit  money,  is  evidence  that  there  is  some  genu- 
ine ;  for  that  which  has  no  existence  is  not  coun- 
terfeited. But  the  clamour,  that  has  been  raised 
by  infidels  about  new  religions  being  commonly 
founded  on  miracles,  or  the  pretence  of  miracles, 
has  very  little  foundation  in  fact.  Besides  the 
Jewish  and  Christian  religions,  (which  are  in- 
deed parts  of  the  same,)  it  would,  I  believe,  be 
difficult  to  point  out  any  other,  which  claims 
such  an  origin. 

After  all  that  has  been  said  of  the  false  max- 
ims of  the  Jesuits,  I  doubt  whether  any  one  could 
be  selected  so  perfectly  at  war  with  reason,  as 
this  of  the  Scotch  philosopher :  nay,  I  think  I 
may  challenge  all  the  enemies  of  revelation,  to 
cull  from  any  Christian  writer,  a  sentence,  ^:o 
surcharged  with  prejudice. 

But,  to  do  justice  to  Mr.  Hume  ;  although  he 
seems  to  have  closed  the  door  against  all  discus- 
sion, on  our  part ;  yet,  in  one  of  his  general  max- 
ims, he  leaves  us  one  alternative.  The  maxim 
is  this,  '*  that  no  testimony  is  sufficient  to  estab- 
lish a  miracle,  unless  it  be  of  such  a  kind,  that 
its  falsehood  would  be  more  miraculous  than  the 
fact."  An  ingenious  writer*  ha?  undertaken  to 
meet  Mr.  Hume  on  his  own  ground,  and  has 
endeavoured  to  prove,  that  the  testimony  of  the 
apostles  and  early  Christians,  if  the  facts  report- 

*  Dr.  Glyig-. 


72 


ed  by  them  were  not  true,  is  a  greater  miracle 
than  any  which  they  have  recorded.  But  the 
maxim,  as  stated  by  Mr.  Hume,  is  not  correct. 
With  the  change  of  a  single  word,  perhaps,  it 
may  be  adopted,  and  will  place  the  question  on 
its  proper  ground.  The  change  which  I  pro- 
pose, is,  to  substitute  the  word  improbable^  for 
miraculous.  And  it  will  then  read,  no  testimony 
is  sufficient  to  establish  a  miracle  vnless  the  tes- 
timony be  of  such  a  kind,  that  its  falsehood  would 
be  more  improbable,  than  the  fact  which  it  endea- 
vours to  establish.  The  ground  of  objection  to 
the  word  miraculous,  is,  that  it  involves  a  false 
principle,  which  is,  that  facts  are  incredible  in 
proportion  as  they  are  miraculous ;  which  prin- 
ciple, he,  in  several  places  avows,  and  which  is, 
indeed,  a  cardinal  point  in  his  system  of  evi- 
dence. But  it  is  not  true.  There  are  many 
cases  which  might  be  proposed,  in  which,  of 
two  events  one  of  which  must  be  true,  that 
which  is  miraculous  is  more  probable  than  the 
one  which  is  merely  natural.  I  will  mention 
only  one  at  present.  Man  was  either  immedi- 
ately created  by  God,  or  he  proceeded  from  some 
natural  cause.  Need  I  ask  which  of  these  is 
most  probable?  and  yet  the  first  is  miraculous, 
the  second  not.  The  plain  truth  is,  that  in  all 
cases,  the  fact  which  has  most  evidence  is  most 
probable,   whether  it  be  miraculous  or  natural. 


73 

And  when  all  evidence,  relating  to  a  proposition, 
is  before  the  mind,  th^t  is  true  which  is  ea- 
siest TO  BE  BELIEVED  ;  because  it  is  easier  to 
believe  with  evidence,  than  against  it. 

We  are  willing,  therefore,  that  this  maxim,  as 
now  stated,  should  be  the  ground  of  our  deci- 
sion, and  we  pledge  ourselves  to  prove,  that  tha 
falsehood  of  the  miracles  of  the  Gospel,  would 
be  more  improbable,   and  consequently  more  in- 
credible, than  the  truth  of  the  facts  recorded  in 
them.     But  this  discussion  will  be  reserved  for 
another  place.     To  conclude  this  section  ;  since 
then  it  has  been  shown,  that  there  is  no  antece- 
dent presumption  against  miracles  from  the  na- 
ture of  God,  or  from  the  laws  by  which  he  go- 
verns the  universe  ; — since  a  miraculous  fact  is 
not  more  difficult  to  be  accomplished  by  omni- 
potence, than  any  other  ;  since  miracles  are  no 
further  improbable  than  as  they  are  unusual  ; — 
since  they  are  the  most  suitable  and  decisive  evi- 
dences which  can   be   given  of  a  revelation  ; — 
since,  even  by  the  concession  of  Mr.  Hume  inm- 
self,  there  may  be   sufficient  testimony  fully  to 
establish  them  ;    and  since  the  many  false  pre- 
tences to  miracles,  and  the  general  disposition  to 
credit  them,  are  rather  proofs  that  they  have  ex- 
isted, than  the  contrary,  we  may  safely  conclude, 
that  Mr.  Hume's  argument,  on  this  subject,  is 
sophistical  and  delusive ;    and  that  it  is  so  far 

g2 


74 


from  being  true,  as  he  alleges,  that  they  are  in- 
credible, whatever  may  be  their  evidence,  when 
brought  to  support  religion,  that  this  is,  of  all 
others,  that  department,  in  which  they  are  most 
reasonable  and  credible. 


SECTION     V. 


THE  MIRACLES  OF  THE  GOSPEL  ARE  CREDIBLE. 

Having  shown,  in  the  preceding  section,  that 
miracles  may  be  so  attested  as  to  be  credible,  I 
come  now  to  examine  the  evidence  bj  which 
the  miraculous  facts,  recorded  in  the  New  Tes- 
tament, may  be  established. 

This  is  the  main  point  in  our  inquiry ;  for,  after 
all  that  has  been  said,  it  must  be  admitted,  that 
unless  the  Christian  religion  is  attended  with  suf- 
ficient evidence,  we  cannot  believe  in  it,  even 
if  we  would. 

Before  entering  directly  on  this  discussion,  it 
may  be  useful  to  premise  a  few  things,  respect- 
ing the  nature  and  force  of  testimony,  which,  it 
is  presumed,  will  be  admitted  by  all  who  have 
attended  to  the  subject. 

This  species  of  evidence  admitsof  all  conceiv- 
able degrees,  from  the  weakest  probability  to  the 
fullest  assurance;  for  while,  on  this  ground,  we 
yield  to  some  reports,  the  most  hesitating  assent, 
we  are  as  certainly  persuaded  of  others,  as  of 
those  things  which  we  preceive  by  our  senses, 
or  have  demonstrated  by  mathematical  reasoning. 

The  exact  force  of  testimony  cannot  be  cal- 


76 


culated  by  rule,  nor  estimated  by  reason ;  but 
is  known,  only  from  experience.  Many  things 
are  believed  on  testimony  with  the  most  unwa- 
vering confidence,  when  we  are  utterly  unable 
to  explain  the  precise  ground  on  which  our  con- 
viction rests.  The  sources  of  our  information 
have  been  so  numerous,  and  the  same  facts  pre- 
sented to  us  in  so  many  forms,  that  it  is  impos- 
sible to  attribute  to  each  its  influence  in  gaining 
our  assent.  If  we  were  asked,  on  what  particu- 
lar testimony  we  believe  that  there  is  such  a 
place  as  Rome,  or  why  we  believe  that  such  a 
person  as  Buonaparte  lately  figured  in  Europe, 
we  could  only  answer,  in  the  general,  that  mul- 
tiplied testimonies  of  these  facts  had  reached  us, 
so  that  all  possibility  of  doubting  was  excluded. 
The  same  assurance,  and  resting  on  the  same 
grounds,  is  exj)erienced  in  relation  to  facts  which 
occurred  in  ages  long  past.  Who  can  bring  him- 
self to  doubt,  whether  such  persons  as  Julius 
Caesar,  Paul,  Mohammed,  Columbus,  or  Luther, 
ever  existed? 

When  we  have  obtained  evidence  to  a  certain 
amount,  nothing  is  gained  by  the  admission  of 
more.  The  mind  becomes,  as  it  were,  satura- 
ed,  and  no  change  in  its  conviction  is  produced, 
by  multiplying  witnesses.  One  sound  demon- 
stration of  a  theorem  in  mathematics,  is  as  good 
as  a  hundred.  A  few  upright  witnesses  who 
agree,  and  are  uncontradicted  by  other  evidence. 


77 

are  as  satisfactory  as  any  conceivable  number. 
On  a  trial  for  murder,  if  there  were  a  thousand 
witnesses  who  could  attest  the  fact,  a  judicious 
court  would  not  deem  it  necessary  to  examine 
more  than  half  a  dozen,  or,  at  most,  a  dozen,  if 
there  was  a  perfect  agreement  in  their  testimony. 
Experience  only  can  inform  us  what  degree  of 
evidence  will  produce  complete  conviction;  but 
we  may  judge  from  former  experience,  what 
will  be  the  effect  of  the  same  evidence  in  fu- 
ture ;  and  from  the  effect  on  our  own  minds, 
what  it  will  be  on  the  minds  of  others. 

Testimony,  not  of  the  strongest  kind,  may  be 
so  corroborated  by  circumstances,  and  especially, 
by  the  existing  consequences  of  the  facts  report- 
ed, that  it  may  be  rendered   credible,  and   even 
irresistible.        Should   a   historian,    of  doubtful 
credit,  attest,  that  an  eclipse  of  the  sun  occur- 
red, on   a  certain  day,  and  was  visible  in  a  cer- 
tain place ;  if  we  possessed  no  other  evidence  of 
the  fact,  it  might  be  considered  doubtful,  whether 
the  testimony  was  true   or  false  ;  but  if  by  as- 
tronomical calculation   it  should  be  found,  that 
there  must  have  been   an  eclipse  of  the  sun   at 
that  time,  and  visible  at  that  place,  the  veracity 
of  the   witness,  in  this  case,  would  be  confirm- 
ed, beyond   all  possibility  of  doubt.     Or  should 
w^e   find  it  recorded    by  an  anonymous  author, 
that  an  earthquake,  at  a  certain  time,  had  over- 
thrown a  certain  city  ;  without  further  evidence, 


78 


we  should  yield  but  a  feeble  assent  to  the  state- 
ment ;  but  if,  on  personal  observation,  or  by 
the  report  of  respectable  travellers,  it  was  as- 
certained, that,  the  ruins  of  an  ancient  city  ex- 
isted in  that  place,  we  should  consider  the  truth 
of  the  history  sufficiently  established. 

The  evidences  of  the  Christian  religion  may  be 
sufficient,  and  yet  not  so  strong  as  inevitably  to 
produce  conviction.  Our  conduct  in  the  pursuit 
and  reception  of  truth,  may  be  intended  by  our 
Creator,  to  be  an  important  part  of  that  proba- 
tion to  which  we  are  subjected  ;  and  therefore 
the  evidence  of  revelation  is  not  so  great  as  to 
be  irresistible ;  but  is  of  such  a  kind,  that  the 
sincere  and  diligent  inquirer  will  be  in  no  danger 
of  fatal  mistake,  while  men  of  pride  and  pre- 
judice who  prefer  darkness  to  light,  will  be  al- 
most sure  to  err.* 

It  is  natural  for  all  men  to  speak  truth;  false- 
hood requires  an  effort.  Wicked  men  lie,  only 
when  they  have  some  sinister  end  in  view. 
Combinations  to  deceive,  are  never  formed,  but 
with  a  view  to  accomplish  some  object  desira- 
ble to  those  concerned.  No  set  of  men  will  be 
at  the  trouble  of  forging  and  propagating  a  false- 
hood, which  promises  them  no  profit,  or  grati- 
fication. Much  less  will  they  engage  in  such  an 
enterprise,  with  the  view  of  bringing  evil  on 

"♦  See  Pascal's  Thousrhts. 


themselves,  or  when  they  foresee,  that  it  can  be 
productive  of  nothing  but  pain  and  reproach. 

Between  trntli  and  falsehood  there  is  so  great 
a  difference,  that  it  is  extremely  difficult  for  the 
latter  so  effectually  to  assume  the  garb,  and 
exhibit  the  aspect  of  the  former,  as,  upon  a 
strict  scrutiny,  not  to  be  detected.  No  impos- 
ture can  stand  the  test  of  rigid  inquiry ;  and 
when  the  inquisition  is  made,  the  truth  seldom 
remains  doubtful  :  the  fraud  is  pretty  sure  to  be- 
come manifest.  The  style  and  manner  of  truth 
are  entirely  different  from  those  of  falsehood. 
The  one  pursues  a  direct  course,  is  candid,  un- 
affected and  honest  ;  the  other  evasive,  cunning, 
tortuous,  and  inconsistent ;  and  is  often  betrayed, 
by  the  efforts  made  to  avoid  discovery. 

When  both  sides  of  a  question  are    pressed 
with  difficulties,    reason    teaches   us  to  choose 
that  which  is  attended  with  the  fewest.     Object- 
ors to  Christianity  often  forget  to  notice  the  diffi- 
culties of  their  own  hypothesis.     Every  question 
has  two  sides;  if  we  reject  the  affirmative,  we, 
of  necessity,  receive  the  negative  with  all  the 
consequences  with   which  it   may  be  burdened. 
If  we  reject  the  evidence  of  Christianity,  and 
deny  that  miracles  ever  existed  ;  we   are  bound 
to  account    for  the  existence  of  the   Christian 
church,  and  for  the  conduct  of  the  first  preach- 
ers and  primhive  believers,  on  other  principles. 
And  whoever  seriously  undertakes  this,  will  im- 


80 


pose  on  himself  a  difficult  task.  Gibbon  has 
put  forth  his  strength,  on  this  subject,  with  very 
small  success.  His  account  of  the  origin  of 
Christianity  is  very  unsatisfactory,  and  is  totally 
defective  in  historical  evidence.* 

If  the  evidences,  on  both  sides  of  an  import- 
ant question,  appear  to  be  pretty  equally  balan- 
ced, it  is  the  dictate  of  wisdom,  to  lean  to  the 
safe  side.  In  this  question,  undoubtedly,  the 
safe  side  is  that  of  religion ;  for  if  we  should  be 
mistaken  here,  we  shall  suffer  no  loss,  and  obtain 
some  good  by  our  error  ;  but  a  mistake  on  the 
other  side,  must  prove  fatal. 

When  a  proposition  has  been  established  by 
proper  and  sufficient  evidence  ;  our  faith  ought 
not  to  be  shaken  by  every  objection,  which  we 
may  not  be  able  to  solve.  To  admit  this,  would  be 
to  plunge  into  skepticism,  on  all  subjects  ;  for 
what  truth  is  there,  to  which  some  objection  may 
not  be  raised  that  no  man  can  fully  answer? 
Even  the  clearest  truths  in  science  are  not  ex- 
empt from  objections  of  this  sort.  It  must  be  so, 
as  long  as  our  minds  are  so  limited,  and  the  ex- 
tent of  human  knowledge  so  narrow.  That 
man  judges  incorrectly,  who  supposes,  that  when 
he  has  found  out  some  objection  to  Christianity 
which  cannot  be  satisfactorily  answered,  he  has 
gained  a  victory.     There  are  indeed,  objections, 

*  Decline  and  Fall  of  the  Roman  Empire,  c  xv. 


81 


which  relate  to  the  essence  of  a  proposition, 
which,  if  sustained,  do  overthrow  the  evidence; 
but  there  are  other  numerous  objections  which 
leave  the  substantial  evidence  undisturbed.  Con- 
cerning them,  I  speak,  when  1  say,  that  objec- 
tions, though  not  capable  of  an  answer,  should 
not  be  permitted  to  unsettle  our  faith. 

Let  us  now  proceed  to  the  examination  of  the 
testimony  for  the  miracles  recorded  in  the  Gos- 
pel. In  this  discussion,  we  shall  take  it  for 
granted,  that  such  a  person  as  Jesus  Christ  lived 
in  Judea,  about  the  time  mentioned  by  the  evan- 
gelists ;  that  he  inculcated  a  pure  and  sublime 
morality,  lived  a  virtuous  and  iniblamable  life, 
and  was  |)ut  to  death  by  Pontius  Pilate,  at  the 
instigation  of  the  Jewish  rulers.  Also,  that 
his  apostles  went  forth  into  various  countries 
preaching  to  the  [)eople,  and  declarins^  that  this 
crucified  Jesus  was  a  person  sent  from  God,  for 
the  salvation  of  the  world  ;  and  that  many  were 
induced  to  connect  themselves  with  the  Christ- 
ian church.  These  facts  not  being  of  a  miracu- 
lous nature,  and  it  being  necessary  to  suppose 
some  such  events,  deists  have  commonly  admitted 
them.  But  Volney,  in  his  Kuins,  and  some 
others,  have  imagined,  that  such  a  person  as  Jesus 
Christ  never  existed  ;  that  this  is  the  name  of  a 
certain  celestial  constellation  ;  and  that  the  Gos- 
pel history  is  an  allegory.  Such  visionary  theo- 
ries do  not  deserve  a  serious  answer ;  they  are 


82 


subversive  of  all  historical  truth,  and  have  not  a 
shadow  of  evidence.  Thej  may  be  well  left  to 
sink  by  the  weight  of  their  own  extravagance. 
Mons.  Volney,  however,  has  received  a  learned 
answer  from  a  gentleman,*  who  has  met  him  on 
his  own  ground  ;  and,  being  as  much  attached  to 
astronomical  allegories  as  the  Frenchman,  has 
vanquished  him  with  his  own  weapons. 

in  the  examination  of  written  testimony,  the 
lirst  thing  requisite,  is,  to  prove  the  authenticity 
of  the  documents,  in  which  it  is  recorded.  The 
evidence,  on  which  we  depend,  for  the  truth  of  the 
miracles  performed  by  Jesus  Christ,  and  by  his 
apostles,  is  contained  in  the  New  Testament. 
Here  we  have  four  distinct  narratives  of  the  life, 
miracles,  death,  resurrection,  and  ascension  of 
Jesus  of  Nazareth  ;  and  also  a  history  of  the  acts 
and  sufferings  of  the  apostles  in  preaching  the 
Gospel,  and  laying  the  foundation  of  the  first 
Christian  churches,  after  the  resurrection  and 
ascension  of  their  Master.  We  have,  also,  in  this 
collection  of  writings,  a  number  of  epistles  ad- 
dressed to  the  church  in  general,  to  particular 
churches,  and  to  individuals.  These,  with  a 
book  of  prophecy,  compose  the  volume,  called 
the  New  Testament. 

These  books  are  certainly  not  of  recent  origin  ; 
for  there  are  extant,  copies  of  the  New  Testa- 

■■'•  Mr.  Roberts. 


83 


ment,  in  the  original  Greek,  which  are,  at  the 
least,  twelve  hundred  years  old.  And  before 
the  time,  when  these  manuscripts  were  penned, 
we  have,  in  other  books,  numerous  testimonies 
to  the  existence  of  the  Christian  Scriptures. 
They  are  not  only  mentioned,  but  quoted,  ex- 
pounded, and  harmonized  ;  so  that  if  every  copy 
of  the  New  Testament  had  been  lost,  a  large 
portion  of  it  might  be  recovered,  by  means  of 
the  numerous  quotations  in  the  early  Christian 
writers.  Besides,  there  are  extant,  versions  of 
the  New  Testament,  into  several  languages, 
made  at  a  very  early  period.  By  these  means, 
we  are  able  to  trace  these  writings  up  to  the  time, 
in  which  the  apostles  lived. 

There  is  also  ample  proof,  not  only  from 
Christian  but  Heathen  authors,  that  a  society 
calling  themseh^es  Christians,  existed  as  early  as 
the  reign  of  Nero,  who  was  contemporary  with 
the  apostles.  It  is  evident,  from  the  necessity  of 
the  case,  that  some  such  accounts  as  those  con- 
tained in  the  Gospels,  must  have  been  received 
as  true,  from  the  first  existence  of  the  Christian 
church.  Unless  it  had  been  preached  and  be- 
lieved, that  Christ  was  a  divine  Teacher,  and 
performed  extraordinary  works  in  attestation  of 
his  mission,  how  is  it  possible  that  such  a  soci- 
ety could  have  been  formed  ?  To  suppose  such 
a  thing,  woidd  be  to  conceive  of  a  superstruc- 
ture, without  a   foundation.     The   resurrection 


84 


of  Christ  from  the  dead,  must  have  been  an  arti- 
cle of  the  faith  of  Christians  from  their  very 
origin ;  for  it  is  the  corner  stone  of  the  whole 
edifice.  Take  the  belief  of  this  awaj,  and  the 
Christian  system  has  no  existence,  'i  here  are 
also  some  external  institutions  peculiar  to  Christ- 
ianity, which  we  must  suppose  to  be  coeval 
with  the  formation  of  the  society,  for  they  are 
the  badges  of  the  Christian  profession,  and  con- 
stitute a  part  of  their  v^orship.  I  refer  to  bap- 
tism, and  the  eucharist.  To  suppose,  that,  in 
some  way,  Christianity  first  existed,  and  after- 
wards received  these  articles  of  faith,  and  these 
institutions  of  worship,  is  too  improbable  to  be 
admitted  by  any  impartial  man. 

It  would  be  to  suppose  that  a  religious  society 
existed  without  any  principles ;  or  that  they  re- 
jected their  original  principles,  and  adopted  new 
ones,  and  that  they  w^ho  imposed  these  upon 
them  had  the  address  to  persuade  them,  that  they 
had  always  belonged  to  their  system  ;  than  w  hich 
it  is  not  easy  to  conceive  any  thing  more  impro- 
bable. Let  us  for  a  moment  attempt  to  imagine 
that  previously  to  the  publication  of  the  Gospels, 
the  Christian  Church  had  among  them  no  re- 
port of  the  miracles  and  institutions  recorded  in 
these  books ;  when  they  opened  them  they  would 
n^ad  tiiat  their  society  was  founded  on  the  belief 
of  the  resurrection  of  Jesus,  and  that  baptism 
and  the  eucharist  were  instituted  bv  him  before 


83 


he  left  the  worlrl,  and  had  existed  among  them 
ever  since.  Nothing  can  he  more  evident,  there- 
fore, than  that  the  substance  of  what  is  contain- 
ed in  the  Gospels  was  believed  and  j)ractised  by 
Christians  from  the  commencement  of  the  so- 
ciety. 

As  these  books  have  come  down  to  us  under 
the  names  of  certain  apostles  and  disciples  of 
Jesus  Christ,  so  they  were  ascribed  to  the  same 
persons,  from  the  earliest  mention  of  them.  It 
is  by  the  ancient  Fathers  spoken  of  as  a  fact, 
universally  believed  among  Christians,  and  con- 
tradicted by  nobody.  And  we  must  not  suppose, 
that  in  the  first  ages  of  Christianity,  there  was 
little  care  or  discrimination  exercised,  in  ascer- 
taining the  true  authors,  and  genuine  character 
of  the  books  in  circulation.  The  very  reverse  is 
the  fact.  The  most  diligent  inquiries  were  insti- 
tuted into  matters  of  this  kind.  Other  books 
were  published  in  the  name  of  the  apostles,  pro- 
fessing to  give  an  account  of  Jesus  Ciirist,  which 
were  not  genuine.  The  distinction  between  the 
books  of  tiie  New  Testament,  and  all  others, 
of  every  class  was  as  clearly  marked,  in  the  ear- 
liest ages,  as  it  has  ever  been  since.  The  wri- 
tings of  the  apostles  wei'it  held  in  great  venera- 
tion ;  were  received  by  the  churches  all  over  the 
world,  as  the  rule  of  their  faith,  and  directory 
of  their  lives ;  and  publicly  read  at  their  meet- 
ings for  the  instruction   of  the  people.     AVhen 

h2 


86 


anj  controversy  arose,  they  were  appealed  to, 
as  an  authoritative  standard.  As  soon  as  publish- 
ed, they  were  so  widely  scattered,  and  so  care- 
fully guarded,  that  no  persons  had  it  in  their 
power  to  make  any  alteration  in  them. 

The  style  or  dialect  in  which  these  books  are 
written,  furnishes  an  evidence  of  their  authenti- 
city, of  a  peculiar  kind.  It  does  not,  indeed, 
ascertain  the  persons  of  the  writers;  but  proves 
that  they  must  have  been  exactly  in  the  circum- 
stances of  those  to  whom  these  books  have  been 
uniformly  ascribed.  The  words  are  Greek,  but 
the  idiom  is  Hebrew,  or  rather  Syro-Chaldaic ; 
the  vernacular  tongue  of  Judea,  in  the  time  of 
Christ  and  his  apostles.  This  is  a  peculiarity 
which  none  conld  counterfeit  ;  and  which  de- 
monstrates, that  the  New  Testament  was  not 
composed  by  men  of  a  different  country  and  age 
from  those  in  which  the  apostles  lived. 

In  the  New  Testament,  there  are  numerous 
references  to  rivers,  mountains,  seas,  cities,  and 
countries,  which  none  but  a  person  well  ac- 
quainted with  the  geography  of  Judea  and  the 
neighbouring  countries,  could  have  made  with- 
out falling  into  innumerable  errors.  There  is, 
moreover,  incidental  mention,  of  persons  and 
facts,  known  from  other  authorities  to  have  ex- 
isted, and  frequent  allusions  to  manners  and  cus- 
toms, peculiar  to  the  Jews. 

From  all  these  considerations,  it  ought  to  be 


87 

aflmitted  without  dispute,  that  these  are  indeed 
the  writings  of  the  apostles,  and  of  those  particu- 
hir  persons  to  whom  thej  are  ascribed.  It  would 
not,  however,  destroy  their  credibihtj,  even  if 
other  persons  had  written  them,  since  they  were 
certainly  composed  in  that  age,  and  were  receiv- 
ed by  the  whole  body  of  Christians.  But  uhat 
imagina[)le  reason  is  there  for  doubting  of  the 
genuineness  of  these  books?  What  persons  were 
so  likely  to  write  books  to  guide  the  faith  of  the 
church,  as  the  apostles  ?  If  they  did  not  write 
them,  who  would  ?  And  why  would  they  give 
the  credit  of  them  to  others?  But  their  universal 
reception,  without  opposition  or  contradiction, 
should  silence  every  cavil.  The  persons  who 
lived  at  the  time,  who  knew  the  apostles,  and 
who  were  deeply  interested  in  the  subject,  are 
the  proper  judges  of  this  question.  And  they 
have  decided  it,  unanimously,  as  it  relates  to  the 
historical  books  of  the  New^  Testament.  From 
them,  the  testimony  has  come  down  through  all 
succeeding  ages,  without  a  chasm.  Even  hea- 
then writers,  and  heretics,  are  witnesses,  that  the 
Gospels  were  written  by  the  persons  whose  names 
they  bear. 

In  other  cases,  we  usually  possess  no  other  evi- 
dence of  the  genuineness  of  the  most  valued 
writings  of  antiquity,  except  the  opinion  of  con- 
temporaries, handed  down  by  uncontradicted  tra- 
dition.    How  soon  w^ould  Homer  be  deprived  of 


88 


his  5:lorv,  if  such  evidence  was  insisted  on,  as  is 
required  for  the  genuineness  of  the  books  of  the 
New  Testament!  Certainly,  as  it  respects  evi- 
dence of  genuineness,  no  books  of  antiquity 
stand  upon  a  level  with  the  books  of  the  New  Tes- 
tament. Fhe  works  of  the  Greek  and  Latin  histo- 
rians and  poets,  have  no  such  evidence  of  being  the 
writings  of  the  persons  whose  names  they  bear, 
as  the  writings  of  Matthew,  Mark,  Luke  and 
John.  For  here  we  have  the  testimony,  not 
merely  of  individuals,  but  of  numerous  societies, 
widely  scattered  over  the  world.  We  have  in- 
ternal evidence  of  a  kind  which  cannot  be  coun- 
terfeited. We  have,  in  short,  every  kind  of 
evidence  of  w^hich  the  case  admits.  It  may 
therefore  be  considered  as  an  established  fact, 
that  the  books  of  the  New  Testament  are  the  gen- 
uine productions  of  the  apostles,  and  conse- 
quently, contain  their  testimony  to  the  miracles 
of  Jesus  Christ,  and  also  to  those  miracles  which, 
in  his  name,  they  performed  after  his  ascension. 
It  is  also  certain,  that  the  books  of  the  New 
Testament  have  not  undergone  any  material 
change,  since  they  \\ere  written  ;  for  there  is  a 
general  agreement  in  all  the  copies,  in  all  the 
versions,  and  in  all  the  quotations.  There  are,  it 
is  true,  small  discrepancies,  which  have  occurred 
through  the  ignorance  or  carelessness  of  transcri- 
bers ;  but  not  more  than  mi^^ht  n  ifurally  be  ex- 
pected.     There  is  no  ancient  book  which   has 


89 


comedown  to  us  so  tuitire  as  the  Scriptures,  and 
which  is  accompanied  bv  so  many  means  of  cor- 
recting an  erroneous  reading,    where  it  has  oc- 
curred.    This  representation   may  appear  sur- 
prising to  those  who  have  heard  of  the  vast  mul- 
titude of  various  readings  which  learned  critics 
have   collected   from   a  collation  of  the    manu- 
scripts ;  l)ut  it  ought  to  be  understood  by  all  who 
have  ever  heard  of  these  discrepancies,  that  not 
one  in   a  thousand  of  them,  is  of  the  least  con- 
sequence ;  that    a   great   majority  of  them    are 
merely  differences  in  orthography,    in  the  collo- 
cation of  words,  or  in  the  use  of  words  perfectly 
synonymous,  by  which   the  sense   is   not  in  the 
least  affected.     A  cursory  reader  would  find  as 
little  difference  in  the  various  Manuscripts  of  the 
the  New  Testament,  as  in  the  different  printed 
editions  of  the  English  version. 

Having  established  the  authenticity  of  the  re- 
cord which  contains  the  testimony,  we  shall  next 
proceed  to   consider  its  credibility. 

The  serious  and  candid  attention  of  the  reader, 
is  requested  to  the  following  remarks. 

I.  Many  of  the  facts,  related  in  the  Gospels, 
are  undoubtedly  of  a  miraculous  nature.  It  is 
declared,  that  Jesus  Christ,  in  several  instances, 
raised  the  dead  ;  in  one  of  which  the  person  had 
been  dead  four  days,  so  that  the  body  began  to 
be  offensive  to  the  smell.  In  every  case,  this 
miracle  was  wrought  instantly,  and  without  any 


90 


other  moans,  than  speaking  a  word.  It  is  de- 
clared, that  he  healed  multitudes  of  the  most  in- 
veterate and  incurable  diseases  ;  that  he  gave 
sight  to  the  blind,  hearing  to  the  deaf,  speech 
to  the  dumb,  and  active  limbs  to  the  withered 
and  the  maimed  ;  that  he  dc^livered  those  who 
were  furious  and  unmanageable,  by  reason  of 
the  possession  of  demons  ;  that,  on  different  oc- 
casions, he  fed  thousands  of  people  with  a  few 
loaves  and  fishes  until  they  were  satisfied  ;  and 
that  the  fragments  which  u  ere  gathered  up,  were 
much  greater  in  quantity  than  the  original  mate- 
rials ;  that  he  walked  upon  the  sea,  and  with  a 
word  allayed  the  raging  storm  and  produced  a 
great  calm.  And,  finally,  it  is  repeatedly  and 
solemnly  declared,  by  all  the  witnesses,  that 
Jesus  Christ,  after  being  crucified,  and  having 
continued  in  the  sepulchre  three  days,  rose  from 
the  dead  ;  and  after  showing  himself,  frequently, 
to  his  disciples,  ascended  to  heaven,  in  their 
presence. 

That  all  these  were  real  miracles,  none  can 
for  a  moment  doubt.  It  is  true,  we  do  not  know 
all  the  powers  of  nature ;  but  we  do  know,  as 
certainly  as  we  know  any  thing,  that  such  works 
as  these  could  not  be  performed,  but  by  the  im- 
mediate power  of  God.  The  same  remark  may 
be  extended  to  the  miracles  wrougfit  by  the 
apostles,  in  the  name  of  the  Lord  Jesus  ;  esj)e- 
cially  to  that  stupendous  miracle  on  the  day  of 


91 


Pentecost,  when  the  Holy  Ghost  descended  on 
the  apostles,  in  visible  form,  and  conferred  on 
them  the  gift  of  tongues,  and  other  extraordinary 
endowments.  Ail  must  admit,  that  if  thise 
events  ever  occurred,  then  there  have  existed  stu- 
pendous miracles. 

II.  The  miracles  of  Jesus  were  performed, 
for  the  most  part,  in  an  open  and  public  manner, 
in  the  presence  of  vast  multitudes  of  witness- 
es, under  the  inspection  of  learned  and  malignant 
enemies  ;  in  a  great  variety  of  circumstances, 
and  for  several  years  in  succession.  There  was 
here  no  room  for  trick,  sleight  of  hand,  illusion 
of  the  senses,  or  any  thing  else  which  could  im- 
pose on  the  spectators.  This  circumstance  is 
important,  because  it  proves  to  a  certainty,  that 
the  apostles  themselves  could  not  be  deluded  and 
deceived,  in  the  testimony  which  they  have 
given.  To  suppose  that  they  could  think  that 
they  saw  such  miracles  every  day,  for  years, 
and  yet  be  deceived,  would  be  nearly  as  extrava- 
gant a  supposition,  as  that  we  were  deceived  in 
all  that  we  ever  experienced. 

III.  The  character  of  the  miracles  recorded 
in  the  Gospels  ought  to  be  carefully  observed. 
They  were  all  worthy  of  the  majesty,  justice, 
and  benevolence  of  the  Son  of  God.  They  arc 
characterized  by  dignity,  propriety,  and  kind- 
ness. Most  of  them,  indeed,  were  acts  of  ten- 
der compassion  to  the  afllictcd.     Although  so 


92 


many  miracles  were  performed,  in  so  great  a 
variety  of  circumstances ;  yet  there  is  nothing 
luHic  rons,  puerile,  or  vindictive  in  any  of  them. 
Christ  never  exerted  his  power  to  gratify  the 
curiosity  of  any,  or  to  supply  his  own  daily 
wants.  He  made  no  ostentatious  disphiy  of  this 
wonderful  power,  and  never  used  it  to  acquire 
wealth  and  influence.  While  he  fed  hungry 
muhitudes  by  a  miracle,  he  submitted  to  hunger 
and  want  himself;  while  he  could  command  all 
nature,  he  remained  in  poverty,  not  having  so 
much  as  a  home  of  any  kind,  to  which  he  could 
retire,  to  find  repose.  Although  he  was  rejected 
and  ill-treated  by  the  Jews,  }et  he  never  refused 
to  relieve  any  who  sincerely  sought  his  aid.  His 
life,  in  consequence  of  the  multitudes  who  flock- 
ed to  him  was  fatiguing,  and  on  many  accounts, 
unpleasant,  but  he  never  grew  weary  in  doing 
good. 

Let  any  man  compare  the  narrative  of  the  mir- 
acles of  Christ,  contained  in  the  genuine  Gos- 
[)els,  with  those  fictitious  accounts,  which  may 
be  found  in  the  apocryphal  and  spurious  Gospels 
still  extant,  and  he  will  be  struck  with  the  re- 
markable contrast  between  them.  The  same 
result  will  be  the  consequence  of  a  comparison 
of  the  miracles  of  Christ,  with  those,  ascribed 
by  the  followers  of  Mohammed  to  the  impos- 
tor ;  or  those  contained  in  the  legends  of  the 
church  of  Rome.     I  know  not  how  any  imparti- 


93 


al  man  can  read  attentively  the  account  of  the 
miracles  recorded  in  the  Gospels,  and  not  be  con- 
vinced, from  the  very  nature  and  circumstances 
of  the  facts  reported,  that  they  were  real. 

IV.  There  are  no  signs  of  fraud  or  imposture 
to  be  discovered  in  the  record  itself.  There  is, 
on  the  contrary,  every  indication  of  truth,  hones- 
ty, and  a  good  intention  in  the  writers.  Al- 
though they  differ  from  each  other  in  style  and 
manner  so  much,  that  it  is  evident,  that  the  same 
person  did  not  compose  the  four  gospels  ;  yet 
there  is  a  character  of  style  which  belongs  to  the 
whole  of  them,  and  which  is  without  a  paral- 
lel among  any  writers  but  the  penmen  of  the 
sacred  scriptures.  It  is  an  apparent  exemption 
from  the  passions  and  frailties  of  human  nature. 
The  most  stupendous  miracles  are  related  with- 
out one  exclamation  of  wonder  from  the  histo- 
rian ;  and  without  the  least  appearance  of  a  de- 
sire to  excite  the  wonder  of  the  reader. 

The  character  of  Christ  is  drawn  in  no  other 
way,  than  by  simply  telling  what  he  did.  There 
is  no  portraying  of  character  in  the  way  of  gene- 
ral description,  or  by  using  strong  epithets  to  set 
him  forth.  There  is,  perhaps,  no  such  thing, 
in  the  four  gospels,  as  an  expression  of  admira- 
tion of  any  discourse  or  action,  by  the  evange- 
lists. If  they  relate  such  things,  they  are  the 
words  of  others,  which  they  faithfully  set  down. 
When  they  describe  the  sufferings  of  Christ,  they 


94 


never  fall,  as  men  usually  do,  into  pathetic  decla- 
mation. They  are  never  carried  away  from  their 
simple  course  by  the  power  of  sympathy.  The 
facts  are  related,  as  though  the  writer  felt  no- 
thing, but  the  strong  purpose  of  declaring  the 
truth  without  giving  any  colouring  whatever  to 
the  facts.  Neither  do  they  indulge  themselves 
in  those  vehement  expressions  of  indignation 
against  the  enemies  of  Christ,  which  we  should 
naturally  have  expected.  They  never  give  ut- 
terance to  a  harsh  expression  against  any  one. 
They  relate  the  treachery  of  Judas  with  the  same 
unaffected  simplicity,  as  if  they  had  no  feelings 
relative  to  his  base  conduct. 

But  there  is  something,  which  exhibits  the 
true  character  of  the  writers,  in  a  light  still 
stronger.  It  is  the  manner  in  which  they  speak 
of  themselv^es.  Few  men  can  write  much  concern- 
ing themselves,  without  betraying  the  strength 
of  self-love.  Weak  men,  when  they  get  on  this 
topic,  are  commonly  disgusting:  and  even  when 
persons  seem  willing  to  let  the  truth  be  known, 
there  is  usually  an  effort  discoverable,  to  seek 
compensation,  in  something,  for  every  sacrifice 
which  they  make  of  rej)utation.  But  we  may 
challenge  any  one  to  designate  any  instance,  in 
which  the  least  indication  of  this  moral  weak- 
ness has  been  given,  by  the  Evangelists  ?  They 
speak  of  themselves,  and  their  com])anions,  with 
the  same  candour,  which  characterizes  their  nar- 


95 


rative  in  regard  to  others.  They  describe,  iu 
the  most  artless  manner,  tlie  lowness  of  their 
origin,  the  meanness  of  their  occupations,  the 
grossness  of  their  ignorance,  the  inveteracy  of 
their  prejudices,  their  chikiish  contentions  for 
superiority,  their  cowardice  in  the  hour  of  dan- 
ger, and  the  fatal  aposlacy  of  one,  and  tempo- 
rary delinquency  of  anotlier  of  their  number.  If 
any  person  supposes  that  it  is  an  easy  thing  to 
write  as  the  evangelists  have  done,  he  must  have 
attended  very  little  to  this  subject.  The  fact  is, 
it  cannot  be  imitated  now,  when  the  model  is 
fully  before  us.  That  these  unlearned  men 
should  be  able  to  write  books  at  all,  with  propri- 
ety, is  a  wonderful  thing.  Few  fishermen  or 
mechanics,  confined  all  their  lives  to  laborious 
occupations,  and  untutored  in  the  art  of  compo- 
sition, coidd  produce,  without  committing  great 
faults,  a  narrative  of  their  own  lives.  But,  that 
men  of  such  an  education  should  [)ossess  such 
self-command  and  self-denial,  as  is  manifest  in 
these  compositions,  cannot  be  easily  accounted 
for,  on  common  principles. 

That,  however,  which  deserve*  our  special 
attention,  is  the  absence  of  all  appearance  of  ill 
design.  1  should  like  to  ask  a  candid  infidel, 
to  point  out,  in  the  Gospel,  some  fact,  or  speech, 
which  in  the  remotest  degree,  tends  to  prove, 
that  the  writers  had  a  bad  end  in  view.  I  need 
not  say,  that  he  could  find  nothing  of  the  kind. 


06 


Then,  upon  his  hypothesis,  we  have  this  extra- 
ordinary fact ;  that  four  books  written  by  im- 
postors, who  have  imposed  on  the  world  a  se- 
ries of  falsehoods,  should  in  no  part  of  them  be- 
tray the  least  appearance  of  ill  design,  or  sinister 
purpose.  Certainly,  no  other  books,  written  by 
deceivers,  possess  the  same  characteristics. 

We  have  some  instances  of  men  of  learning 
and  piety,  manifesting  uncommon  candour,  in 
the  accounts  which  they  have  left  of  their  own 
errors,  prejudices,  and  faults,  but  in  all  of  them 
you  perceive  the  semblance,  if  not  the  reality 
of  human  frailty.  These  works,  however,  are 
very  valuable.  Some  eminent  infidels,  also,  have 
come  forward,  before  the  world,  with  confes- 
sions, and  narratives  of  their  lives,  and  even  of 
their  secret  crimes.  None  has  made  himself 
more  conspicuous  in  this  way,  than  J.  J.  Rous- 
seau, who  professess  to  exhibit  to  the  world,  a 
full  confession  of  his  faults,  during  a  period  of 
many  years.  x4nd  to  do  him  justice,  he  has 
ex])Qsed  to  view  moral  turpitude  enough,  to  make, 
if  it  were  possible,  a  demon  blush.  But  this 
infatuated  man  gloried  in  his  shame  :  and  decla- 
red it  to  be  his  purpose,  when  called  before  the 
tribunal  of  Heaven,  to  appear  with  his  book  in 
his  hand,  and  present  it  to  his  Judge  as  his  con- 
fession and  apology.  Under  the  transparent 
covering  of  affectation,  we  may  observe  the 
most  disgusting  pride  and  arrogance.      While 


97 


common  sense  and  decency  are  outraged,  by  a 
needless  confession  of  deeds  which  ought  not  to 
be  once  named,  he  is  so  far  from  exhibiting  any 
thing  of  the  character  of  a  true  penitent,  that 
he  rather  appears  as  the  shameless  apologist  of 
vice.  By  his  unreserved  disclosures,  he  aspired 
to  a  new  sort  of  reputation  and  glory.  Perhaps, 
there  is  not,  in  any  language,  a  composition 
more  strongly  marked  with  pride  and  presump- 
tion. And,  his  confessions  were  manifestly 
made,  in  a  confidence  of  the  corruption  of  man- 
kind, from  whom  he  expected  much  applause 
for  his  candour,  and  small  censure  for  his  vices; 
but  as  he  has  appealed,  also,  to  another  tribunal 
we  may  be  permitted  to  doubt,  whether  he  will 
there  find  as  much  applause,  and  as  slight  con- 
demnation, as  he  affected  to  expect. 

Between  such  impious  confessions  as  these, 
and  the  simple,  humble,  and  sober  statements  of 
the  Evangelists,  there  can  be  no  comparison. 

There  is  only  one  other  thing,  in  the  style  of 
the  Apostles,  which  I  wish  to  bring  to  view.  In 
all  the  detailed  narratives  which  they  have  given 
of  Jesus  Christ,  no  allusion  is  ever  made  to  his 
personal  appearance.  We  are  as  much  unac- 
quainted with  his  stature,  his  aspect,  his  com- 
plexion, and  his  gait  and  manner,  as  if  the  gos- 
pels had  never  been  written.  There  is  profound 
wisdom  in  this  silence  :  yet  I  doubt  whether  any 
writers,  following  merely  the  impulse  of  their 


98 


own  feelings,  would  have  avoided  every  allusion 
to  this  subject. 

V.  There  is  no  just  ground  of  objection  to  the 
testimony,  on  account  of  the  paucity  of  the 
witnesses.  In  regard  to  most  facts  handed  down 
to  us  by  authentic  history,  it  is  seldom,  that 
we  have  more  than  two  or  three  historians,  tes- 
tifying the  same  things  ;  and  in  many  cases,  we  re- 
ceive the  testimony  of  one  as  sufficient,  if  all  the 
circumstances  of  the  fact  corroborate  his  narra- 
tive. But,  here,  we  have  four  distinct  and  inde- 
pendent witnesses,  who  were  perfectly  acquainted 
with  the  facts  which  they  relate.  Two  of  these, 
Matthew  and  John,  were  of  the  number  of  the 
twelve,  who  accompanied  Jesus,  wherever  he 
went,  and  saw,  from  day  to  day,  the  works 
which  he  performed.  Mark  and  Luke  might 
also  have  been  eye  witnesses.  Many  think  that 
they  were  of  the  number  of  the  seventy  disci- 
ples, sent  out  by  Christ  to  preach  ;  but  if  they 
were  not,  they  might  have  been  his  followers, 
and  have  been  often  present,  in  Jerusalem  and 
other  places,  where  he  exhibited  his  miracles. 
It  is  not  necessary,  however,  to  resort  to  either 
of  these  suppositions.  They  were  contempo- 
raries, early  disciples,  constant  companions  of 
the  apostles,  and  travelled  much  among  the 
churches.  Mark  was  first  the  companion  of 
Paul  and  Barnabas,  and  afterwards  attached 
himself  to  Peter,  from  whose  preaching,  accor- 


99 


ding  to  the  universal  tradition  of  the  early  Fa- 
thers, he  composed  his  Gospel.  Luke  was  chosen 
by  the  churches  in  Asia  to  accom|)any  Paul  in 
his  labours,  and  was  almost  constantly  with  him, 
until  his  first  imprisonment  at  Rome  ;  at  which 
time,  his  history  of  the  life  and  labours  of  that 
apostle  terminates. 

Besides  these  four  Evangelists,  who  have  pro- 
fessedly written  an  account  of  the  miracles  of 
Jesus  Christ,  we  have  the  incidental  testimony 
of  those  apostles,  who  wrote  the  epistles,  espe- 
cially of  Paul.  It  is  true,  Paul  was  not  one  of 
the  twelve  apostles  who  accompanied  Christ  on 
earth ;  but  he  became  an  apostle,  under  such 
circumstances,  as  render  his  testimony  as  strong 
as  that  of  any  other  witness.  He  informs  us, 
that  he  was  met  by  Jesus  near  to  Damascus, 
when  he  was  "  breathing  out  threateniiigs  and 
slaughter"  against  the  disciples  of  Christ :  who 
appeared  to  him  in  the  midst  of  a  resplendent 
light,  and  spoke  to  him.  From  that  moment 
he  became  his  devoted  follower,  and  the  most 
laborious  and  successful  preacher  of  the  Gospel. 
He  abandoned  the  most  flattering  worldly  pros- 
pects, which  any  young  man  in  the  Jewish  na- 
tion could  have.  He  possessed  genius,  learn- 
ing, an  unblemished  character  for  religion  and 
morality,  was  in  high  favour  with  the  chief  men 
of  his  nation,  and  seems  to  have  been  more  zeal- 
ous than  any  other  individual,  to  extirpate  Christ- 


loa 


ianity.  How  can  it  be  accounted  for,  that  he 
should  suddenly  become  a  Christian,  unless 
he  did  indeed  see  the  risen  Jesus?  Instead  of 
bright  worldly  prospects,  which  he  had  before, 
he  was  now  subjected  to  persecution  and  con- 
tempt, wherever  he  went.  The  catalogue  of 
only  a  part  of  his  sufferings,  which  he  gives  in 
one  of  his  epistles,  is  enough  to  appal  the  stout- 
est heart :  yet  he  never  repented  of  his  becoming 
a  Christian,  but  continued  to  devote  all  his  en- 
ergies to  the  promotion  of  the  Gospel,  as  long 
as  he  lived.  This  change,  in  a  person  of  Paul's 
character  and  prospects,  will  never  be  account- 
ed for  upon  principles  of  imposture,  or  enthu- 
siasm.* Here,  then,  we  can  produce  what 
deists  often  demand,  the  testimony  of  an  enemy. 
Not  of  one  w^ho  was  unconvinced  by  the  evi- 
dence of  Christianity,  which  would  be  an  in- 
consistent testimony,  and  liable  to  great  objec- 
tions ;  but  of  one  whose  mind  had  been  long 
inflamed  with  zeal  against  Christianity;  and 
yet,  by  the  force  of  evidence,  was  converted  to 
be  a  zealous  disciple,  and  retained,  all  his  life, 
a  deep  and  unwavering  conviction  of  the  truth  of 
the  Gospel.f     This   man,  although  he  has  not 

*  See  Lord  Lyttelton's  Conversion  of  Paul. 

t  Tliere  is  a  remarkable  testimony  to  the  extraordinary  cha- 
racter and  works  of  Jesus  Christ,  in  Josephus,  whicli  has  been 
rejected  as  spurious  by  modern  critics  ;  not  for  want  of  external 
evidence,  for  it  is  found  in  all  the  oldest  and  best  MSS.,  but 


101 

written  a  Gospel,  has  i^iven  repeated  testimonies 
to  the  truth  of  the  heading  facts,  which  are  now 
in  question.  Especially,  he  is  one  of  the  hest 
witnesses  on  the  subject  of  the  resurrection  of 
Christ ;  for  he  not  only  saw  and  conversed  with 
Jesus  after  his  ascension,  but  has  informed  us  of 
some  circumstances,  of  great  importance,  not 
mentioned  by  any  of  the  evangelists.  He  asserts, 
that  Christ  was  seen  by  five  hundred  persons  at 
one  time,  most  of  whom  were  still  living  when 
he  wrote.  If  there  had  been  any  falsehood  in 
this  declaration,  how  soon  must  it  have  been  de- 
tected ?  His  letters,  no  doubt,  were  immediately 
transcribed,  and  conveyed  to  every  part  of  the 
church  ;  and  how  easy  would  it  have  been  to 
prove  the  falsehood  of  such  a  declaration,  if  it 
had  not  been  a  fact  ?  But  almost  every  page  of 
Paul's  writings  recognises  as  true,  the  resurrec- 
tion of  Jesus  Christ.  It  is  constantly  assun)ed 
as  a  truth  most  assuredly  believed  by  all  Christ- 
ians. It  is  the  great  motive  of  exertion,  and 
source  of  consolation,  in  all  his  epistles.  And 
when  he  would  convince  certain  heretics  of  the 
absurdity  of  denying  the  resurrection  of  the 
body,  he  reduces  them  to  this  conclusion,  that 
"  if  the  dead  rise  not,  then  is  Christ  not  risen," 
which  would  be,  at  once,  to  subvert  the  Christ- 

principally  because  it  is  conceived,  that  Joseplius  being  a  Jew. 
and  a  Pharisee,  never  could  have  given  guch  a  testimony  in  I'f- 
vour  of  one  in  whom  he  did  not  beUcve. 


102 


ian  religion.  His  appeal  to  the  common  assu- 
red belief  of  Christians  is  remarkably  strong, 
and  pertinent  to  our  purpose  ;  ''  TjT,'^  says  he, 
"  Christ  he  not  risen ^  then  is  our  preaching  vain,, 
and  your  faith  is  also  vain,  Yea^  and  ive  are 
found  false  ivitnesses  of  God;  because  we  have 
testified  of  God,  that  he  raised  up  Christ,  ivhom 
he  raised  not  up,  if  so  be  that  the  dead  rise  not.^^ 
Would  any  man  in  his  senses,  have  written  thus, 
if  the  resurrection  of  Christ  had  not  been  a  fun- 
damental article  of  faith  among  Christians  ;  or  if 
he  had  not  been  fully  persuaded  of  its  truth  ?  Had 
Paul  been  an  impostor,  would  he  have  dared  to 
appeal  to  five  hundred  persons,  most  of  >vhom 
were  living,  for  the  truth  of  what  he  knew  to 
be  false  ?  How  easy,  and  how  certain,  must 
have  been  the  detection  of  an  imposture  thus 
conducted  ?  the  same  is  evident  from  the  epistles 
of  the  other  Apostles,  and  from  the  Apocalypse. 
Now  when  we  can  clearly  ascertain  what  any 
persons  believed,  in  relation  to  a  fact,  we  have, 
virtually  their  testimony  to  that  fact;  because, 
when  they  come  forward  and  give  testimony* 
explicitly,  they  do  no  more  than  express  the  con- 
viction of  their  own  minds.  Certainly,  then, 
if  we  can  by  any  means,  ascertain  what  the  pri- 
mitive Christians  believed  in  regard  to  the  resur- 
rection of  Christ,  and  other  miraculous  facts, 
wc  are  in  possession  of  all  the  testimony  which 
they  could  give.*     This  is  an  important  point  as 

*  See  Dr.  Channingr's  Dudleian  Lecture.- 


105 

it  relates  to  the  number  of  witnesses.     Now, 
that  all  Christians,  from  the  beginning,  did  be- 
lieve in  the  facts  recorded  in  the  Gospels  and  epis- 
tles of  the  Apostles,  we  have  the  strongest  pos- 
sible evidence.     It  is  proved  inconiestably,  from 
the  fact  of  their  becoming  Christians  ;  for  how 
could  they  be  Christians  without  faith  in  Chris- 
tianity ?  unless   any  one  will  be  so  extravagant 
as  to  believe,  that  not  only  the  Apostles,  but  all 
their  converts,  w-ere  wilful  deceivers.     It  is  pro- 
ved, also,  from  the  manner  in  which  Christians 
are  addressed  by  the  Apostles  in  all  the  epistles. 
Suppose,    for   a   moment,    that  the   Corinthian 
church  had  no  belief  in  the  resurrection  of  Christ, 
when  they  received  the  above-mentioHed  epistle 
from  Paul  ;  would  they  not  have  considered  him 
perfectly  insane  ?  But  the  universal  reception  of 
the  Gospels  and  epistles  by  all  Christian  church- 
es, throughout  the  world,  is  the   best  possible 
evidence  that  they  believed  what  they  contained. 
These  books  were  adopted  as  the  creed  and  guide 
of  all  Christians.     It  is  manifest,  therefore,  that 
we  are  in   possession   of  the   testimony  of  the 
wdiole  primitive  church  to  the  truth  of  the  mira- 
cles recorded  in  the  Gospels.    Suppose   a  docu- 
ment had  come  down  to  us,  containing  a  j)rofes- 
sion  of  the  belief  of  every  person  who  embraced 
the  Christian  religion,  and  a  solemn  attestation 
to  the  facts   on  which   Christianity  is  founded, 
would  any  man  object,  that  the  witnesses  were 


104 


too  few  r  The  fact  is,  that  we  have,  substanti- 
ally, this  whole  body  of  testimony.  I  do  not 
perceive,  that  its  force  would  have  been  sensibly 
greater,  had  it  been  transmitted  to  us  with  all 
the  formalities  just  mentioned.  There  is  there- 
fore no  defect  in  the  number  of  witnesses.  If 
every  one  of  the  twelve  Apostles  had  written  a 
Gosjjel,  and  a  hundred  other  persons  had  done 
the  same,  the  evidence  would  not  be  essentially 
improved.  We  should  have  no  more,  after  all, 
than  the  testimony  of  the  whole  primitive  church, 
which,  as. has  been  proved,  we  possess  already. 
Vl.  The  credibility  of  the  testimony  is  not 
impaired,  by  any  want  of  agreement  among  the 
witnesses.  In  their  attestation  to  the  leading: 
facts,  and  to  the  doctrines  and  character  of 
Christ,  they  are  perfectly  harmonious.  The 
selection  of  facts  by  the  several  evangelists  is 
different,  and  the  same  fact  is  sometimes  related 
more  circumstantially  by  one,  than  another;  yet 
there  is  no  inconsistency  between  them,  in  their 
general  character,  and  prominent  features,  there 
is  a  beautiful  harmony  in  the  gospels.  There  is 
no  difference  which  can  affect,  in  the  judgment 
of  the  impartial,  the  credibility  of  the  testimony 
which  they  contain.  If  all  the  evangelists  had 
recorded  precisely  the  same  facts,  and  all  the 
circumstances  in  the  same  order,  the  Gospels 
would  have  the  appearance  of  having  been  writ- 
ten in  concert,  which  would  weaken  their  tes- 


105 

timony.  But  it  is  almost  demonstrable,  from 
internal  evidence,  that  the  evangelists,  with  the 
exception  of  John,  never  had  seen  each  other's 
productions,  before  thej  wrote.  Their  agree- 
ment, therefore,  ought  to  have  the  effect  of  wit- 
nesses examined  apart  from  each  other ;  and 
their  discrepancies  serve  to  prove,  that  there 
could  be  no  concerted  scheme  to  deceive  ;  for  in 
that  case,  every  appearance  of  this  kind,  would 
have  been  carefully  removed. 

I  am  aware,  however,  that  on  the  ground  of 
supposed  contradictions,  or  irreconcihible  discre- 
pancies, the  most  foriiiidal)le  attacks  have  been 
made  on  Christianity.  Jt  is  entirely  incompati- 
ble with  the  narrow  limits  of  this  essay,  to  enter 
into  a  consideration  of  the  various  methods  which 
have  been  adopted  for  harmonizing  the  Gospels, 
and  removing  the  difficulties  which  arise  from 
their  variations.  1  can  only  make  a  few  general 
observations,  with  the  view  of  leading  the  rea- 
der to  the  proper  principles  of  solution. 

It  ought  to  be  kept  in  mind,  that  the  Gospels 
were  written  almost  two  thousand  years  ago,  in 
a  language  not  now  spoken  ;  in  a  remote  coun- 
try, whose  manners  and  customs  were  very  differ- 
ent from  ours.  In  all  such  cases,  there  will  be 
obscurities,  and  difficulties,  arising  entirely  from 
the  imperfection  of  our  knowledge. 

The  Gospels  do  not  purport  to  be  regular  his- 
tories of  events  arranged  in  exact  chronological 


106 


order,  but  a  selection  of  important  facts,  out  of 
a  much  greater  number  left  unnoticed.  The 
time  when,  or  the  place  where,  these  facts  oc- 
curred, is  of  no  consequence  to  the  end  contem- 
plated by  the  evangelists.  In  their  narratives, 
therefore,  they  have  sometimes  pursued  the  or- 
der of  time;  and  in  other  cases,  the  arrange- 
ment has  betn  suggested  by  the  subject  previous- 
ly treated,  or  by  some  other  circumstance. 

In  recordi»)g  a  miracle,  the  numl)er  of  per- 
sons benefited,  is  not  of  much  consequence  ;  the 
miracle  is  the  same,  whether  sight  be  restored 
to  one  person,  or  two  ;  or  whether  demons  be 
expelled  from  one,  or  many,  if  one  historian, 
intent  on  recording  the  extraordinary  fact,  selects 
the  case  of  one  person,  which  might,  on  some 
accounts,  be  more  remarkable  ;  and  another 
mentions  two,  there  is  no  contradiction,  if  they 
had  [>rofessed  to  give  an  accurate  account  of  the 
numl)er  healed,  there  would  be  ground  for  this 
objection  ;  but  this  was  no  part  of  the  design 
of  the  evangelists. 

if  a  writer,  with  a  view  of  exhibiting  the  skill 
of  an  oculist,  should  mention  a  remarkable  in- 
stance of  sight  l)eing  restored  to  a  person  uho 
had  been  long  l)lind,  it  could  not  be  fairly  infer- 
red from  the  narrative,  that  no  other  persons  re- 
ceived the  same  benefit,  at  that  time  ;  and,  if, 
another  person  should  give  a  distinct  accouni  of 
all  the  cases,  there  would    be  no  contradiction 


107 


between  these  witnesses.  All  the  difference  is, 
that  one  selects  a  prominent  fact  ont  of  many  ; 
the  other  descends  to  all  the  particulars. 

There  is  no  source  of  difficulty  more  usual,  than 
the  confounding  of  things  whicli  are  distinct. 
The  narratives  of  events  truly  distinct,  may 
have  so  striking  a  similarity,  that  the  cursory 
reader  will  be  apt  to  confound  them.  It  has  been 
remarked  by  a  learned  man,^  that  if  tiie  two 
miracles  of  feeding  the  multitude,  had  been 
mentioned  by  two  different  evangelists,  each 
mentioning  one,  it  would  have  been  supposed 
by  many  that  they  were  accounts  of  the  same 
occurrence,  and  that  the  evangelists  did  not  agree 
in  their  testimony  ;  but  in  this  case,  both  these 
miracles  are  distinctly  related  by  the  same  evan- 
gelist, and  distinctly  referred  to  by  Christ,  in 
his  conversation  with  his  disciples.  This  con- 
foimding  of  distinct  things  is  nvver  more  com- 
monly done,  than  when  a  fact  was  attendc^d  with 
a  o;>'ear  number  of  circumstances  and  occurren- 
ces,  rapidly  succeeding  each  other,  ajid  the  his- 
torian mentions  only  a  few  out  of  maiiy.  This 
remark  is  fidly  verified  with  respect  to  CInist's 
resurrection.  The  narrative  of  all  the  evangelists 
is  very  concise.  Few  particulars  are  mentioned  ; 
and  yet  from  the  nature  of  the  case,  there  must 
have  been  an  (extraordinary  degree  of  agitation 
among  the  disciples  ;  a  grt^at  rumiing  from  one 
*  Dr.  Mac  knight. 


108 


part  of  Jerusalem  to  another  to  tell  the  news  : 
and  a  frequent  passing  to  and  from  the  sepulchre. 
It  is  not  wonderful,  therefore,  that,  as  each 
evangelist  mentions  only  a  few  of  the  accompa- 
nying occurrences,  there  should  seem,  at  first 
view,  to  be  some  discrepancy  in  their  accounts. 

Companies  of  women  are  mentioned  by  each, 
and  it  is  hastily  taken  for  granted,  that  they 
were  all  the  same  ;  and  the  objector  proceeds  on 
the  supposition,  that  these  women  all  arrived  at 
the  sepulchre,  at  the  same  time,  and  that  they 
continued  to^-ether.  He  for^^ets  to  take  into 
view,  that  the  persons  who  might  agree  to  meet 
at  the  sepulchre,  probably  lodged  at  very  differ- 
ent distances  from  the  place,  and  allows  nothing 
for  the  agitation  and  distraction  produced  by  the 
reports  and  visions  of  this  interesting  morning. 
But  on  this,  as  on  several  other  subjects,  we 
are  indebted  to  the  enemies  of  revelation,  for 
being  the  occasion  of  bringing  forward  able 
men,  who  have  shed  so  much  light  on  this  part 
of  the  Gospel  history,  that  even  the  appearance 
of  discrepancy  is  entirely  removed.* 

The  genealogy  of  Jesus  Christ,  as  given  by 
Matthew  and  Luke,  has  furnished  to  modern 
infidels  much  occasion  of  cavil ;  but  it  ought  to 
be  sufficient  to  silence  these  objectors,  that  the 
early  enemies  of  Christianity  made  no  objections 

*  See  Weston  the  Resurrection;  Townson;  Macknight's  Har- 
mony and  Credulity;  Ditton  on  the  Resurrection;  Sherlock. 


109 


on  this  ground.  Tf  one  of  tliese  is  the  goncii- 
logy  of  Joseph,  and  the  otiier  of  Mary,  thcMo 
will  be  no  discrepancy  between  them.  Why  it 
was  proper  to  give  the  descent  of  Josej)h,  the 
husl)and  of  Mary,  it  is  not  now  necessary  to  in- 
quire. But  on  this  wlioh^  sul)ject,  1  would  re- 
mark, that  we  are  very  little  acquainted  with  the 
phm  on  which  genealogical  tables  were  construct- 
ed. It  seems  to  have  been  a  very  intricate  l)usi- 
ness,  and  it  is  not  surprising  that  we  should  be 
at  a  loss  to  elucidate  every  difficulty. 

Again,  it  is  highly  probable,  that  these  lists 
were  taken  from  some  genealogical  tables  of  the 
tribe  and  family  of  the  persons  to  whom  they  re- 
fer. Every  family  must  have  had  acc(^ss  to  such  ta- 
bles, Oil  account  of  their  inheritance.  Pul)lic 
tables  of  acknowledged  authority,  would  be  far 
better  for  the  purpose  which  the  evangelists  had 
in  view,  than  new  ones,  even  though  these  sliould 
have  been  more  full  and  accurate.  These  genea- 
logies had  no  other  object  than  to  j)rove  tiiat  Je- 
sus of  Nazareth  was  a  lineal  descendant  of  David 
and  Abraham  ;  wdiich  purpose  is  completely  an- 
swered by  them  ;  and  there  are  no  difficulties 
which  may  not  be  accounted  for,  by  our  igno- 
rance of  the  subject. 

Finally,  it  may  be  admitted,  that  some  slight 
inaccuracies  may  have  cre{)t  into  the  copies  of 
the  New  Testament,  throug'i  the  careh^ssness  of 
transcribers.     It  is  inipossible  for  men  to   write 


no 


the  whole  of  a  book,  without  making  some  mis- 
takes ;  and  if  there  be  some  small  discrepancies 
in  the  Gospels,  with  respect  to  names  and  num- 
bers, they  ought  to  be  attributed  to  this  cause. 

VI  [.  The  witnesses  of  the  miracles  of  Christ 
could  have  had  no  conceivable  motive  for  pro- 
pagating an  imposture.  That  they  were  not 
themselves  deceived  is  manifest  from  the  nature 
of  the  facts,  and  from  the  full  opportunity  which 
they  had  of  examining  them.  It  is  evident, 
therefore,  that  if  the  miracles  recorded  by  them 
never  existed,  they  were  wilful  impostors.  They 
must  have  wickedly  combined,  to  impose  upon 
the  world.  But  what  motives  could  have  influ- 
enced them  to  pursue  such  a  course,  we  cannot 
imagine  ;  or  how  men  of  low  condition  and  small 
education,  should  have  ever  conceived  it  possible 
to  deceive  the  world,  in  such  a  case,  is  equally 
inconceivable.  These  men  had  worldly  interests, 
which  it  was  rational  for  them  to  regard  ;  but 
every  thing  of  this  kind,  was  fully  relinquished. 
They  engaged  in  an  enterprise,  not  only  danger- 
ous, but  attended  with  certain  and  immediate 
ruin  to  all  their  worldly  interests.  They  exposed 
themselves  to  the  indignation  of  all  in  authority, 
and  to  the  outrageous  fury  of  the  multitude. 
They  must  have  foreseen,  that  they  would  bring 
down  upon  themselves  the  vengeance  of  the  ci- 
\il  and  ecclesiastical  powers,  and  that  every 
species  of  suffering  awaited  them,     llieir  leader 


Ml 

was  crucified,  and  what  could  they  expect  from 
declaring  that  he  was  alive,  and  had  performed 
wonderful    miracles?  If  they  could    have  enter- 
tained any  hopes  of  exemption  from  evils  so  ap- 
parent, experience   must   soon   have   convinced 
them,  that  they  had  engaged  not  oidy  in  a  wick- 
ed  but   most  unprofitable  undertaking.     It  was 
not  long  after  they  began  their  testimony,  before 
they  were  obliged  to  endure  unrelenting  persecu- 
tion from  Jews  and  Gentiles.     Could  they  have 
been  influenced  by  a  regard  to  fame  ?  What  re- 
nown  could   they  expect    from    proclaiming    a 
crucified  man  to  be  their  master,  and  the  object 
of  all  their  hope   and   confidence  ?  If  this   was 
their  object,  why  did   they  give   all  the  glory  to 
another,  who  was  dead  ?  But  the  fact  is,  instead 
of  fame,  they  met  with  infamy.     No  name  was 
ever  more  derided  and  hated  than  that  of  Christ- 
ian,    They  were  vilified  as  the  most  contempt- 
ible miscreants  that  ever  lived  ;  as  the  refuse  and 
offscouring  of  all  things;  as  the  pests  and  distur- 
bers of  society,  and   the   enemies  of  the   gods. 
They  were  pursued  as  outlaws,  and  punished  for 
no  other  reason,  but  because  they  acknowledged 
themselves  to  be  Christians.     Would  men  perse- 
vere in  propagating  an  imposture,  for  such  fame 
as  this?  It  cannot  be  supposed,  that  they  exj)ec- 
ted  their  compensation  in   another  world  ;  for, 
the  supposition  is,  that  they  were  wilfid  impos- 
tors,   who  were,   every  day,  asserting,    in  the 


112 


most  solemn  manner,  what  they  knew  to  be  ut- 
terly false.  It  would  be  as  reasonable  to  suppose, 
that  the  murderer,  or  highway  robber,  is  influ- 
enced, in  the  connnission  of  his  atrocious  cri- 
mes, by  the  hope  of  a  future  reward. 

The  only  alternative  is  to  suppose  that  they 
were  fanatics  ;  as  it  is  known,  that  men  under 
the  government  of  enthusiasm,  contemn  all  the 
common  considerations  which  usually  influence 
human  conduct ;  and  often  act  in  a  way  total- 
ly unaccountable.  This  representation  of  en- 
thusiasm is  Just,  but  it  will  not  an  wer  the  pur- 
pose for  which  it  is  brought.  Enthusiasts  are 
always  strongly  persuaded  of  the  truth  of  the 
religion  which  they  wish  to  propagate;  but  these 
men,  upon  the  hy[)othesis  under  consideration, 
knew  that  all  which  they  said  was  false.  En- 
thusiasm, and  imposture,  are  irreconcilable.  It 
is  true,  that  what  begins  in  enthusiasm,  may 
end  in  imj)ostiu'e  ;  but  in  this  case,  the  imposture 
must  have  been  the  begiiniing,  as  well  as  the 
end,  of  the  whole  business.  There  was  no 
room  for  enthusiasm,  all  was  imposture,  if  the 
facts  reported  were  not  true.  But  the  best  evi- 
dence, that  the(^va!igelists  were  not  wild  fanatics, 
is  derived  froai  their  writins^s.  These  are  at  the 
greatest  remove  from  the  ravings,  or  reveries  of 
enthusiasm.  Tliey  are  the  mo^t  simple,  grave, 
auvldisp  issionate  narratives,  tiiat  were  ever  writ- 
ten.    These  books,  certainly,  were  not  the  pro- 


115 


ductioii  of  crazy  fanatics.  The  writers  are  ac- 
tuated by  no  pln-enzy  ;  they  give  no  indication  of 
a  heated  imagination ;  they  spc^ak,  uniformly, 
the  language  of  "  truth  and  soberness." 

VIII,  But  if  we  could  persuade  ourselves, 
that  the  apostles  might  have  been  actuated  bj 
some  unknown  and  inconceivable  motive,  to 
forge  the  whole  account  of  Christ's  miracles; 
and  were  impelled  by  some  unaccountable  phren- 
sy,  to  persevere,  through  all  difficulties  and 
sufferings,  to  propagate  lies  ;  yet,  can  we  believe, 
that  they  could  have  found  followers,  in  the  very 
country  and  in  the  very  city,  where  the  miracles 
were  stated  to  have  been  performed  ? 

When  these  accounts  of  stupendous  and  nu- 
merous miracles  were  published,  in  Jerusalem, 
where  the  apostles  began  their  testimony,  what 
would  the  people  think  ?  Would  they  not  say, 
"  These  men  bring  strange  things  to  our  ears  ? 
They  tell  us  of  wonders  wrought  among  us,  of 
which  we  have  never  before  heard.  And  they 
would  not  only  have  us  to  believe  their  incredible 
story,  but  forsake  all  that  we  have,  abandon  our 
friends,  and  relinquish  the  religion  of  our  fore- 
fathers, received  from  God  :  and  not  only  so, 
but  bring  upon  ourselves  and  families,  the  ven- 
geance of  those  that  rule  over  us,  and  the  hatred 
and  reproach  of  all  men."  Is  it  possil)le  to  be- 
lieve, that  one  sane  person  would  have  received 
their  report  ? 


114 


Besides,  the  priests  and  rulers,  who  had  put 
Jesus  to  death,  were  deeply  interested  to  prevent 
the  circulation  of  such  a  story.  It  implicated 
them  in  a  iiorrid  crime.  Would  they  not  have 
exerted  themselves  to  lay  open  the  forgery,  and 
would  there  have  been  the  least  ditficulty  in  ac- 
complishing the  object,  if  the  testimony  of  these 
witnesses  had  been  false  ?  The  places  of  many 
of  the  miracles  are  recorded,  and  the  names  of 
the  persons  healed,  or  raised  from  the  dead, 
mentioned.  It  was  only  one  or  two  miles  to  the 
dwelling  of  Lazarus;  how  easy  would  it  have 
been  to  prove,  that  the  story  of  liis^  resurrection 
was  a  falsehood,  had  it  not  been  a  fact  ?  Indeed, 
Jerusalem  itself,  and  the  temple  \^  ere  the  scenes 
of  many  of  the  miracles  as<ril)ed  to  Christ.  As 
he  spent  much  time  in  that  city,  it  is  presuma- 
ble, that  not  a  person  residing  there,  could  have 
been  totally  ii^iiorant  of  facts,  which  must  have 
occupieil  the  attention  and  excited  the  curiosity  of 
every  body.  An  imposture  like  this  could  never 
be  successful,  in  such  circumstauces.  The  pre- 
sence of  an  interested,  inimical,  and  powerful 
body  of  men  would  soon  have  put  down  every 
attempt  at  an  imposition  so  gross,  and  ground- 
less. If  the  apostles  had  pretended,  that  at 
some  remote  period,  or  in  some  remote  country, 
a  man  had  j)erforme(l  miracles,  they  might  have 
persuaded  some  weak  and  credulous  persons  ; 
but  tnty  appealed   to  the  people  to  whom   they 


115 

preached,  as  the  witnesses  of  what  they  related. 
No  more  than  a  few  weeks  had  elapsed  after  the 
death  of  Jesus,  before  this  testimony  was  pid)- 
lished  inJerusah^m:  and,  notwithstandiiijii:  all  the 
opposition  of  those  in  authority,  it  was  reeeiv- 
ed,  and  midtitndes  willinji^jy  offered  themselves 
as  the  disciples  of  him,  whom  they  had  recently 
crucified. 

The  success  of  the  Gospel,  inider  the  circum- 
stances of  its  first  publication,  is  one  of  the  most 
wonderful  events  recorded  in  history  ;  and  ii  is 
a  fact  beyond  all  dispute.  In  a  little  time,  thou- 
sands of  persons  embraced  the  Christian  religion, 
in  Jerusalem,  and  in  otlier  parts  of  Judea.  Jn 
heathen  countries,  its  success  was  still  more  as- 
tonishing. Churches  were  planted  in  all  the 
principal  cities  of  the  Roman  Einpire,  before 
half  a  century  had  elajjsed,  from  the  resurrec- 
tion of  Christ.  The  fires  of  j)ersecuti()n  raged; 
thousands  and  tens  of  thousands  of  unoiiending 
Christians  were  put  to  death,  in  a  cruel  manner; 
yet  this  cause  seemed  to  prosper  the  more  ;  so 
that,  it  became  a  proverl),  that  'the  blood  of 
the  martyrs  was  the  seed  of  the  Church.'  And 
it  went  on  increasinji  and  prevailing,  until,  in 
hess  than  three  centuries,  it  became  the  religion 
of  the  empire. 

Learned  infidels  have  in  vain  attempted  to  as- 
sign an  a(le(|uate  cause  for  this  event,  on  natu- 
ral principles.     Gibbon,  as  has  been  beiore  stat- 


116 

cd,  exerted  all  his  ingenuity  to  account  for  the 
progress  and  establishment  of  Christianity;  but 
although  he  has  freely  indulged  conjecture,  and 
disregarded  the  testimony  of  Christians,  his  ef- 
forts have  been  unavailing.  The  account,  which 
he  has  given,  is  em i rely  unsatisfactory.  Upon 
the  deistical  hvpothesis,  it  is  a  grand  revolution, 
without  any  adequate  cause.  That  a  few  un- 
learned, and  simple  men,  mostly  fishermen  of 
Galilee,  should  have  been  successful  in  changing 
the  religion  of  the  world,  without  power  or  pa- 
tronage, and  employing  no  other  weapons  but 
persuasion,  must,  forever,  remain  an  unaccount- 
able thing,  unless  we  admit  the  reality  of  mira- 
cles, and  supernatural  aid. , 

The  argument  from  the  rapid  and  extensive 
progress  of  the  Gospel  may  be  estimated,  if  we 
consider  the  following  circumstances. 

1.  The  insufficiency  of  the  instruments  to  ac- 
complish such  a  work  VAithout  supernatural  aid. 
They  had  neither  the  learning  nor  address  to 
make  such  an  impression  on  the  minds  of  men, 
as  was  requisite,  to  bring  about  such  a  revolu- 
tion. 

2.  The  places  in  which  the  Gospel  was  first 
preached,  and  had  greatest  success,  furnish  proof, 
that  it  could  not  have  been  propagated  merely 
by  human  means.  These  were  not  obscure  cor- 
ners, remote  from  the  lights  of  science,  but  the 
most  po])ulous  and  polished  cities,   where  every 


117 

species  of  the  learning  of  the  age  was  concen- 
trated, anil  whither  men  of  learning  resorted. 
Damascus,  Antioch,  Ephesus,  Corinth,  Philip- 
pi,  and  Kome,  furnished  the  theatre  for  the  first 
preachers  of  the  Gospel.  It  is  believed,  that 
there  was  no  conspicuous  city,  in  the  central  part 
of  the  Roman  Em[)ire,  in  which  a  Christian 
church  was  n  >t  planted,  before  the  death  of  the 
Apostles.  And  it  ought  to  be  remembered,  that 
this  did  not  occur  in  a  dark  age,  but  in  what  is 
acknowledged  by  all,  to  be  the  most  enlighten- 
ed age  of  antiquity :  it  was  the  period  which 
immediately  succeeded  the  Augustan  Age,  so 
much,  and  so  deservedly  celebrated,  for  its  clas- 
sical authors.  If  the  Gospel  had  been  an  impos- 
ture, its  propagators  would  never  have  gone  to 
such  places,  in  the  first  instance  ;  or  if  they  had, 
they  could  not  have  escaped  detection. 

3.  The  obstacles  to  be  overcome  were  great 
and  insurmountable  by  human  effort.  The  peo- 
ple were  all  attached  to  the  respective  supersti- 
tions in  which  they  had  been  educated,  and 
which  were  well  adapted  to  retain  their  hold  of 
corrupt  minds.  How  difficult  it  is  to  obtain  even 
a  hearing,  from  people  in  such  circumstances, 
is  manifest  from  the  experience  of  all  mission- 
aries, in  modern  times.  Philosoj)hers,  priests, 
and  rulers  were  combined  against  them.  All 
that  learning,  eloquence,  prejudice,  interest,  and 
power  could  oppose  to  them,  stood  in  tiieir  way. 

L 


118 

4.  It  would  have  been  impracticable  for  a  few 
unlettered  Jews  to  acquire  the  languages  of  all 
the  nations,  among  whom  the  Gospel  spread,  in 
so  short  a  time.  Thej  must  have  had  the  gift 
of  tongues,  or  this  conquest  could  never  have 
been  achieved.  Besides,  it  ought  to  be  remem- 
bered, that  Jews  were  held  in  great  contempt,  by 
all  the  surrounding  nations.  A  few  persons  of 
this  nation,  presenting  themselves  as  the  teachers 
of  a  new  religion,  and  exhibiting  a  very  mean 
appearance,  as  must  have  been  the  case,  would 
have  called  forth  nothing  but  derision  and  con- 
tempt, in  any  of  the  large  cities  in  the  Empire. 
It  is  more  unlikely  that  they  should  have  been 
able  to  make  many  converts,  than  it  would  be 
now,  for  a  few^  poor  Jewish  meclianics,  to  pro- 
selyte to  Judaism,  vast  multitudes,  in  all  the 
principal  cities  of  Europe  and  America." 

5.  The  terms  of  discipleship  which  the  Apos- 
tles proposed,  and  the  doctrines  which  they 
preached,  were  not  adapted  to  aHure  and  flatter 
the  people,  but  must  have  been  very  repulsive  to 
the  minds  of  men. 

6.  Many  Christians  were  cut  off  by  persecu- 
tion, but  still  Christianity  made  progress,  and 
was  extended  in  all  directions.  Because  Chris- 
tianity increased  and  flourished  under  bloody  per- 
secutions, many  persons  have  adopted   it  as  a 

'*  Sec  Dr.  Smith's  Lectures  on  the  Evidences  of  Christianity. 


119 


maxim,  that  persecution  has  a  tendency  to  pro- 
mote any  cause  ;  than  ^vhich  it  is  difficult  to 
conceive  of  any  thing  more  contrary  to  common 
sense  and  experience.  In  most  cases,  by  cutting 
off  the  leaders  of  a  party,  however  furious  their 
fanaticism,  the  cause  will  decline,  and  soon  be- 
come extinct.  The  increase  of  Christianity,  un- 
der ten  bloody  persecutions,  can  only  be  account- 
ed for,  by  supposing  that  God,  by  his  superna- 
tural aid,  and  by  his  grace  on  the  hearts  of  men 
persuaded  them  to  embrace  the  truth,  and  inspi- 
red them  with  more  than  heroic  fortitude,  in  suf- 
fering for  the  sake  of  their  religion. 

IX.  The  Apostles  and  many  of  the  primitive 
Christians,  attested  the  truth  by  martyrdom. 
They  sealed  their  testimony  with  their  blood. 
To  this  argument  it  is  sometimes  answered,  that 
men  may  suffer  martyrdom  for  a  false  as  well 
as  a  true  religion  ;  and  that,  in  fact,  men  have 
been  willing  to  die  for  opinions,  in  direct  oppo- 
sition to  each  other.  AVhile  this  is  admitted,  it 
does  not  affect  the  argument  now  adduced.  All 
that  dying  for  an  o})inion  can  prove,  (and  of  this 
it  is  the  best  possible  evidence)  is  the  sincerity 
of  the  person. — But  in  the  case  before  us,  the 
sincerity  of  the  witnesses  proves  the  facts  in 
question  ;  for  we  have  seen,  that  they  could  not 
themselves  have  been  deceived.  Every  martyr 
had  the  opportunity  of  knowing  the  truth  of  the 
facts  on  which  Christianity  was  founded,  and  by 


120 


suffering  death  in  attestation  of  them,  he  has 
given  the  most  impressive  testimony  that  can  be 
conceived. 

The  sufferings  of  the  primitive  Christians,  for 
their  religion,  were  exceedingly  great,  and  are 
attested  by  Heathen  as  well  as  Christian  writers. 
It  is  a  circumstance  of  great  importance,  in  this 
argument,  that  they  could  at  once  have  escaped 
all  these  torments,  by  renouncing  Christianity. 
To  bring  them  to  this,  was  the  simple  object  of 
their  persecutors  ;  and  uniformly  it  was  put  to 
their  choice,  to  offer  sacrifice  or  incense  to  the 
Heathen  Gods,  or  be  tormented.  One  word 
would  have  been  sufficient  to  deliver  them  ;  one 
easy  action  would  have  restored  them  to  wordly 
comforts  and  honours  But  they  stedfastly  ad- 
hered to  their  profession.  Some,  indeed,  were 
overcome  by  the  cruelty  of  their  persecutors,  but 
was  it  ever  heard  that  any  of  them  confessed  that 
there  was  any  fraud,  or  imposture,  among  them  ? 
So  far  from  it,  that  they,  whose  courage  failed 
them  in  the  trying  hour,  were  commonly  deep 
penitents,  on  account  of  their  weakness,  all  the 
rest  of  their  days.  Let  it  be  remembered,  that 
no  person  suffered  for  Christianity  through  neces- 
sity. Every  martyr  made  a  voluntary  sacrifice 
of  himself,  to  maintain  the  truth,  and  to  preserve 
a  good  conscience.  There  is  yet  another  light 
in  which  the  sufferings  of  the  primitive  Christi- 
ans ought  to  be  viewed.     It  is  the  temper  with 


121 


which  thev  endured  every  kind  of  torment.  Here 
again  is  a  problem  for  the  deist  to  solve.  Per- 
sons of  all  ages,  of  all  conditions  in  life,  and  of 
both  sexes,  exhibited  under  protracted  and  cruel 
torments,  a  fortitude,  a  patience,  a  meekness,  a 
spirit  of  charity  and  forgiveness,  a  cheerfulness, 
yea,  often  a  triumphant  joy,  of  which  there  arc 
no  examples  to  be  found  in  the  history  of  the 
world.  They  rejoiced  when  they  were  arrested  ; 
cheerfully  bid  adieu  to  their  nearest  and  dearest 
relatives  ;  gladly  embraced  the  stake  ;  welcomed 
the  wild  beasts  let  loose  to  devour  them  ;  smiled 
on  the  horrible  apparatus  by  which  their  sinews 
were  to  be  stretched,  and  their  bones  dislocated 
and  broken  ;  uttered  no  complaint ;  gave  no  in- 
dication of  pain  when  their  bodies  were  envelop- 
ed in  flames ;  and  when  condemned  to  die,  beg- 
ged of  their  friends  to  interpose  no  obstacle  to 
their  felicity  (for  such  they  esteemed  martyr- 
dom) not  even  by  prayers  for  their  deliverance.* 
What  more  than  human  fortitude  was  this  ?  By 
what  spirit  were  these  despised  and  persecuted 
people  sustained  ?  What  natural  principles,  ia 
the  human  constitution,  can  satisfactorily  account 
for  such  superiority  to  pain  and  death  ?  Could 
attachment  to  an  impostor  inspire  them  with 
such  feelings  ?  No,  it  was  the  promised  presence 
of  the  risen  Jesus  which  upheld  them,   and  fill- 

*  See  the  Epistles  of  Ignatius  and  Polycarp. 
L    2 


122 


c(l  them  with  assurance  and  joy.  It  was  the 
P\itACLKTP.,  promised  by  their  Lord,  who  pour- 
ed into  their  hearts  a  peace  and  joy  so  complete, 
that  they  were  scarcely  sensible  of  the  wounds 
inflicted  on  their  bodies. 

Proud  and  obstinate  men  may,  for  aught  1 
know,  suffer  death  for  what  they  are  secretly 
convinced  is  not  true  ;  but  that  multitudes,  of 
all  conditions,  should  joyfully  suffer  for  what 
they  knew  to  be  an  imposture,  is  impossible, 
lender  women,  and  venerable  old  men,  were 
among  the  most  conspicuous  of  the  martyrs  of 
Jf  SUB.  They  loved  not  their  livesiinto  the  death, 
and  having  given  their  testimony  and  sealed  it 
with  their  blood,  they  are  now  clothed  in  white 
robes,  and  bear  palms  in  their  hands,  and  sing 
the  song  of  Moses  and  the  Lamb.  Blessed  mar- 
tyrs, they  have  rested  from  their  labours,  and 
their  works  have  followed  them  ! 

The  last  particular  which  I  shall  mention  to 
set  the  testimony  of  the  witnesses  to  the  miracles 
of  the  Gospel  in  its  true  light,  is,  that  there  is  no 
counter  testimony.  These  witnesses  have  never 
been  confronted  and  contradicted  by  others. 
Whatever  force  or  probability  their  declarations 
are  entitled  to,  from  the  circumstances  of  the 
ease,  and  frcm  the  evidences  which  we  possess 
of  their  integrity  and  intelligence,  suffers  no  de- 
duction, on  account  of  other  persons  giving  a 
different  testimony. 


123 

The  Jewish  priests  and  rulers  did,  indefnl, 
cause  to  be  circulated,  a  story,  rchilive  to  the 
dead  body  of  Christ,  contrary  to  the  testimony 
of  the  apostles,  which  has  been  handed  down  to 
us  by  the  evangelists.  They  hired  tlie  soldiers  to 
report,  that  Christ's  disciples  had  come  l)y  nij^ht, 
and  stolen  the  body,  while  they  slept — a  story 
too  absurd  and  inconsistent  to  require  a  niomcMit's 
refutation.  But  as  the  body  was  gone  out  of 
their  possession,  they  could  not,  perhaps,  have 
invented  any  thing  more  plausible.  It  [)roved 
nothing,  however,  except  that  the  body  was  re- 
moved while  the  soldiers  slept,  and  for  aught 
they  could  testify,  might  have  risen  from  the  dead, 
according  to  the  testimony  of  the  apostles. 

Deists  sometimes  demand  the  testimony  of  the 
enemies,  as,  well  as  the  friends  of  Christianity. 
To  which  I  would  reply,  that  the  silence  of  ene- 
mies, is  all  that  can  be  reasonably  expected  from 
them.  That  they  should  come  forward,  volun- 
tarily, with  testimony  in  favour  of  a  religion, 
which,  through  prejudice,  or  worldly  policy,  they 
opposed,  could  not  reasonably  be  expected.  Now 
since  they  would  have  contradicted  these  facts  if 
it  had  been  in  their  power,  their  not  doing  so, 
furnishes  the  strongest  negative  evidence,  which 
we  can  possess.  And  no  other  evidence,  but 
that  which  is  negative,  or  merely  incidental, 
ought  to  be  expected  from  the  enemies  of  the 
Gospel ;  unless  like  Paul,  they  were  convinced 


124 

bj  the  evidence  exhibited  to  them.  But  no  de- 
nial of  the  reality  of  the  miracles  of  Christ  has 
reached  us  from  any  quarter.  As  far  as  we  have 
any  accounts,  there  is  no  reason  to  think,  that 
they  were  ever  denied  by  his  most  implacable 
enemies.  They  said,  that  he  performed  his  works 
by  the  help  of  Beelzebub.  The  first  Heathen 
writers  against  Christianity  did  not  dare  to  deny 
Christ's  miracles.  Neither  Celsus,  Porphyry, 
Hierocles,  nor  Julian,  pretend,  that  these  facts 
were  entirely  false  ;  for  they  attempted  to  account 
for  them.  The  Jewish  Rabbies,  in  the  Talmud, 
acknowledge  these  miracles,  and  pretend  that 
they  were  w^'ought  by  magic,  or  by  the  power 
of  the  venerable  name  of  Ji:hovah,  called  tetra- 
grammaton,  which  they  ridiculously  pretend, 
Jesus  stole  out  of  the  temple,  and  by  which  he 
performed  wonderful  works. 

From  what  has  been  said,  I  trust  it  is  suffi- 
ciently manifest,  that  we  have  such  testimony  for 
the  miracles  of  the  New  Testament  as  will  render 
them  credible,  in  the  view  of  all  impartial  persons. 
We  have  shown,  that  the  miracles  recorded  are 
real  miracles ; — that  they  were  performed  in  an 
open  and  public  manner  ; — that  the  witnesses 
could  not  possibly  have  been  deceived  themselves ; 
— that  enemies  had  every  opportunity  and  motive 
for  disproving  the  facts  if  they  had  not  been 
true  ; — that  there  is  every  evidence  of  sinceritj^ 
and  honesty  in  the  evangelists ; — that  the  Epis- 


125 

ties  of  the  Apostles  furnish  strong  collateral 
proof  of  the  same  facts  ; — that  all  Christians 
from  the  beginning,  must  have  believed  in  these 
miracles,  and  they  must  therefore  be  considered 
competent  witnesses  ; — that  none  of  the  witnes- 
ses could  have  any  motive  to  deceive  ; — that  they 
never  could  have  succeeded  in  imposing  such  a 
fraud  on  the  world,  if  they  could  have  attempted 
it ; — that  it  would  have  been  the  easiest  thing  in 
the  world,  for  the  Jewish  Rulers  to  have  silenced 
such  reports  if  they  had  been  false  ; — that  the 
commencement  of  preaching  at  Jerusalem,  and 
the  success  of  Christianity  there,  cannot  be  ac- 
counted for,  on  any  other  principles,  than  the 
truth  of  the  miracles  ; — that  the  conduct  of  the 
Apostles  in  going  to  the  most  enlightened  coun- 
tries and  cities,  and  their  success  in  those  places, 
can  never  be  reconciled  with  the  idea  that  they 
were  ignorant  impostors  ; — that  the  astonishing 
progress  of  the  Gospel,  in  the  midst  of  opposition 
and  persecution  ;  and  the  extraordinary  temper 
of  the  primitive  Christians,  under  sufferings  of 
the  most  cruel  kind,  can  only  be  accounted  for, 
on  the  supposition  of  a  full  persuasion  of  the  truth 
of  the  facts,  and  that  this  persuasion  is  proof 
of  their  reality  ; — and,  finally,  that  no  contrary 
evidence  exists  :  but  that  even  the  early  encmiies 
of  Christianity  have  been  obliged  to  admit,  that 
such  miracles  were  performed. 

Now  when  all  these  things  are  fairly  and  ful- 


126 


]y  considered,  is  it  not  reasonable  to  conclude, 
that  it  is  more  probable  that  miracles  should  have 
been  performed,  than  that  such  a  body  of  testi- 
mony, so  coroborated  by  circumstances,  and  by 
effects,  reaching  to  our  own  times,  should  be 
false  ? 

If  all  this  testimony  is  false,  we  may  call  in 
question  all  historical  testimony  whatever  ;  for 
what  facts  have  been  so  fully  attested  ? 

But  w^hy  should  this  testimony  be  rejected  f 
No  reason  has  ever  been  assigned,  except  that  the 
facts  were  miraculous  ;  but  we  have  shown,  that 
it  is  not  unreasonable  to  expect  miracles  in  such 
a  case ;  and  that  miracles  are  capable  of  satisfac- 
tory proof  from  testimony.  It  is  therefore  a  just 
conclusion.  That  the  Miracles  of  the  Gos- 
pel ARE  credible. 


SECTXonr  vx. 

THE  BIBLE  CONTAINS  PREDICTIONS  OF  EVENTS,  WHICH 
NO  HUMAN  SAGACITY  COULD  HAVE  EOllESEEN,  AXD 
WHICH  HAVE  BEEN  EXACTLY  AND  REMARKABLY  AC- 
COMPLISHED. 

The  subject  of  propliccj  is  so  extensive,  and 
the  difficulty  of  presenting,  with  brevity,  the  ar- 
gument which  it  furnishes,  so  great ;  that  if  I 
had  not  determined  to  give  a  general  outline  of 
the  evidences  of  revelation,  I  should  have  omit- 
ted this  topic,  as  one  to  which  justice  cannot  be 
done,  in  so  short  an  essay. 

But,  I  would  not  be  understood  as  intimating, 
that  the  evidence  from  prophecy  is  of  an  infe- 
rior kind.  So  far  from  believing  this  to  be  the 
fact,  I  am  persuaded,  that  whoever  will  take  the 
pains  to  examine  the  subject  thoroughly,  will  find 
that  this  source  of  evidence  for  tlie  truth  of  reve- 
lation, is  exceeded  by  no  other,  in  the  firmness 
of  conviction  which  it  is  calculated  to  produce. 
Prophecy  possesses,  as  a  proof  of  divine  revela- 
tion, some  advantages  which  are  peculiar.  For 
the  proof  of  miracles  we  must  have  recourse  to 
ancient  testimony  ;  but  the  fulfilling  of  pro- 
phecy may  fall  under  our  own  observation,  or 
may  be  conveyed  to  us  by  living  witnesses. 
The  evidence  of  miracles  cannot,  in  any  case, 
become  stronger  than  it  was  at  first;  but  that  ol 


128 

prophecy  is  continually  increasing,  and  will  go 
on  increasing  until  the  whole  scheme  of  prophe- 
cy is  fulfil  led.  The  mere  publication  of  a  pre- 
diction furnishes  no  decisive  evidence,  that  it  is  a 
revelation  from  God  ;  it  is  the  accomplishment 
which  completes  the  proof.  As  prophecies  have 
been  fulfilled  in  every  age,  and  are  still  in  a 
course  of  being  fulfilled  ;  and  as  some  most  re- 
markable predictions  remain  to  be  accomplished, 
it  is  plain,  from  the  nature  of  the  case,  that 
this  proof  will  continue  to  increase  in  strength. 

It  deserves  to  be  well  weighed,  that  any  one 
prediction  which  has  been  fulfiJIcd,  is  of  itself,  a 
complete  evidence  of  divine  revelation  ;  or  to 
speak  more  properly,  is  itself  a  revelation.  For 
certainly,  no  one  but  God  himself  can  foretell 
distant  future  events  which  depend  entirely  on 
the  purpose  of  Him,  who  worketli  all  things  after 
the  counsel  of  his  own  will. 

If  then,  we  can  adduce  one  prophecy,  the 
accomplishment  of  which  cannot  be  doubted,  we 
have  established  the  principle,  that  a  revelation 
has  been  given  ;  and  if  in  one  instance,  and  to 
one  person,  the  probability  is  strong,  that  he  is 
not  the  only  person,  who  has  been  favoured 
with  such  a  comnumication. 

The  remark,  which  is  frequently  made,  that 
most  prophecies  are  obscure,  and  the  meaning 
very  uncertain,  will  not  affect  the  evidence  ari- 
sing from  such  as  are  perspicuous,  and  of  which 


139 

the  accomplishment  is  exact.  There  are  good 
reasons,  why  these  future  events  should  some- 
times be  wrapped  up  in  the  covering  of  strong 
figures  and  symbolical  language  ;  so  that  often 
the  prophet  himself,  probably,  did  not  under- 
stand the  meaning  of  the  predictions  which  he 
uttered.  It  was  not  intended,  that  they  should 
be  capable  of  being  clearly  interpreted,  until  the 
key  was  furnished,  by  the  completion.  If  these 
observations  are  just,  the  study  of  the  prophe- 
cies will  become  more  and  more  interesting  every 
day  ;  and  they  will  shed  more  and  more  light  on 
the  truth  of  the  Scriptures. 

What  I  shall  attempt  at  present,  and  all  that 
is  compatible  with  the  narrow  limits  of  this  dis- 
course, will  be  to  present  to  view,  a  few  remark- 
able predictions,  and  refer  to  the  events,  in  whicli 
they  have  been  fulfilled.  They  who  wish  for 
further  satisfaction,  will  find  it,  in  the  perusal 
of  bishop  Newton's  excellent  Dissertations  on  the 
prophecies,  to  which  I  acknowledge  myself  in- 
debted for  a  considerable  part  of  what  is  contain- 
ed in  this  section. 

The  first  pro{)hecies  which  I  will  produce,  are 
those  of  Moses,  respecting  the  Jews.  They  are 
recorded,  principally,  in  the  xxvi.  chapter  of 
Leviticus,  and  in  tlie  xxviii.  chapter  of  Deutero- 
nomy ;  of  which,  the  following  predictions  de- 
serve our  attention. 

I.   The  Lord  shall  bring  a  nation  against  thee 

M 


140 

from  afai\,  from  the  end  of  the  earthy  as  swift 
as  the  eagle  flieth  ;  a  nation  whose  tongue  thou 
shah  not  understand.  This  prophecy  had  an  ac- 
complishment both  in  the  invasion  of  Judea  by 
the  Chaldeans,  and  by  the  Romans  ;  but  more 
especially,  the  latter.  Jeremiah,  wh«n  predict- 
ing the  invasion  of  the  Chaldeans,  uses  nearly 
the  same  language  as  Moses  ;  Lo^  I  will  bring  a 
nation  upon  you  from  afar,  0  house  of  Israel^ 
saith  the  Lord,  it  is  an  ancient  nation,  a  nation 
ujhose  language  thou  knoivest  nof' — iVnd  again, 
Our  jyersccntors  are  swifter  than  the  eagles  of  the 
heaven. J 

But  \\h\i  still  greater  propriety  may  it  be  said 
that  the  Romans  were  a  wdUon  from  c far ;  the 
rapidity  of  whose  concpiests  resembled  the  eagle's 
flight ;  the  standard  of  whose  armies  was,  an 
eagle  ;  and  whose  language  was  unknown  to  the 
Jews.  The  enemies  of  the  Jews  are  also  char- 
acterized as,  a  nation  of  fierce  coimtcnance,  ivho 
shall  not  regard  the  person  of  the  old,  nor  show 
favour  to  the  young.  Which  was  an  exact  de- 
scrij)tion  of  the  Chaldeans.  It  is  said  2  Chron. 
xxxvi.  17,  that  God  brought  upon  the  Jews,  the 
king  of  the  Chaldees,  who  slew  their  young  men 
with  the  sword,  in  the  house  of  their  sanctuary^ 
and  had  no  compassion  upon  young  men  or  maid- 
ens^ old  man  or  him  that  stooped  for  age.  Such 
also  were  the  Romans.    Josephus  informs  us  that 

"^  Jer.  X.  15.  f  Lam.  iv.  10. 


141 


when  Vespasian  came  to  Gadara,  *' he  slew  all, 
man  by  man,  the  Romans  showing  mercy  to  no 
age."     The  like  was  done  at  Gamala. 

2.  It  was  predicted,  also,  that  their  cities 
should  be  besieged  and  taken,  and  he  shall  be- 
siege thee  hi  all  thy  gates,  until  thy  high  and  fen- 
ced ivalls  come  down,  loherein  thou  trustedst. 
This  was  fulfilled  when  Shalmaneser,  king  of 
Assyria,  came  u|)  against  Samaria,  and  besieged 
it,  and  at  the  end  of  three  years  took  it  :*  when 
Sennacherib  came  up  against  all  the  fenced  cities 
of  Judah  ;  and  when  Nebuchadnezzar  took  Je- 
rusalem and  burned  the  temple,  and  broke  down 
the  walls  of  Jerusalem  round  about.f  The  Jews 
had  great  confidence  in  the  strength  of  the  for- 
tifications of  Jerusalem.  And  Tacitus,  as  well 
as  Josephus,  describes  it  as  a  very  strong  place  ; 
yet  it  was  often  besieged  and  taken,  before  its 
final  destruction  by  Titus. 

In  their  sieges  they  were  to  suffer  much  by 
famine,  in  the  straitness  irhcrewitk  their  enemies 
should  distress  thcin.  Accordiii^iy  at  Samaria, 
during  the  siege,  there  was  a  great  famine,  so 
-'that  an  asses  head  was  sold  for  four  score  pieces 
of  silcer.'^^X  And  when  Jerusalem  was  besieged 
by  Nebuchadnezzar,  the  famine  prevailed  in  the 
city,  and  there  ivas  no  bread  for  the  people  of  the 

'^  2  Kings,  xviii.  9,  10.  f  2  Kinofs,  xxv.  10. 

I  Q  Kings,  vi.  5. 


142 

land,^     And  in  the  siege  of  the  same  city  by  the 
Romans,  there  was  a  most  distressing  famine.f 

It  was  foretold,  that  in  these  famines,  women 
should  eat  their  own  children  :   Ye  shall  eat,  says 
Moses,  the  flesh  of  your  sons  and  of  your  daugh- 
ters.    And  again,  thou  shalt  eat  the  fruit  of  thine 
own  hody.X — The  tender  and   delicate   woman 
among  you.,  ivho  would  not  adventure  to  set  the 
sole  of  her  foot  upon  the  ground,  for  delicateness 
and  tenderness — she  shall  eat  her  children  for 
want  of  all  things,  secretly  in  the  siege  and  strait- 
ness,  wherewith  thine  enemies  shall  distress  thee 
in  thy  gates.     This  extraordinary  prediction  was 
fulfilled,  six  hundred  years  after  it  was  spoken, 
in  the  siege  of  Samaria,  bj  the  king  of  Syria  ; 
when  two  women  agreed  together  to  give  up  their 
children  to  be  eaten  ;  and  one  of  them  was  eaten 
accordingly. §     It  was  fulfilled  again,  nine  hun- 
dred years  after  Moses,  in  the  siege  of  Jerusalem, 
by  the  Chaldeans.      The  hands  of  the  pitiful 
women,  says  Jeremiah,  have  sodden  their  own 
children.\\     And  again,  fifteen  hundred  years  af- 
ter the  time  of  Moses,  when  Jerusalem  was  be- 
sieged by  the  Romans,  Josephus  informs  us,  of 
a  noble  woman  killing  and  eating  her  own  suck- 
ing child,  and  when  she  had  eaten  half,  she  se- 
creted the  other  part  for  another  meal. 

*  2  Kings,  XXV.  3.  f  Josephus  de  Jud.  Bello. 

X  Jcr.  xxvi.  29;  Deut.  xxviii.  53.        k  2  Kings,  vi.  28,  29. 
!|  Lam.  iv.  10. 


143 


3.  Great  numbers  of  the  Jews  wen^  to  be  de- 
stroyed. And  ye  shall  be  left  few  in  mmber, 
whereas  ye  were  as  the  stars  of  heaven  for  mul- 
titude. In  the  siege  of  Jerusalem  by  Titus,  it 
is  computed,  that  eleven  hundred  tliousand  per- 
sons perished,  by  famine,  pestilence,  and  sword- 

Perhaps,  since  the  creation  of  the  world,  so 
many  persons  never  perished  in  one  siege.  The 
occasion  of  so  great  a  multitude  of  people  being 
found  at  Jerusalem,  was,  that  the  siege  com- 
menced about  the  celebration  of  the  passover ; 
and  the  j)eople  throughout  the  adjacent  coinitry, 
took  refuge  in  Jerusalem,  at  the  a])proach  of  the 
Roman  army. 

Moses  also  predicted,  that  the  Jews  should  be 
carried  back  to  Egypt,  and  sold  as  slaves,  for  a 
very  low  price,  and  described  the  method  of  their 
conveyance  thither ;  And  the  Lord  shall  bring  thee 
into  Egypt  again  icith  ships,  where  you  shall  be 
sold  unto  your  enemies  for  bondmen  and  bondwo- 
men, and  no  man  shall  buy  you,  Joseph  us  in- 
forms us,  that  when  the  city  was  taken,  the 
captives  who  were  above  seventeen  years  of  age, 
were  sent  to  the  works  in  Egypt:  but  so  little 
care  was  taken  of  these  captives,  that  eleven 
thousand  of  them  perished  for  want.  There  is 
every  probability,  though  the  historian  does  not 
mention  the  fact,  that  they  were  conveyed  to 
Egypt  in  ships,  as  the  Romans  had  then  a  fleet 
in  the  Mediterranean.  The  market  was  so  over- 
m2 


144 


stocked,  that  there  were  no  purchasers,  and  they 
were  sold  for  the  merest  trifle. 

4.  It  is,  moreover,  predicted  in  this  wonder- 
ful prophecy  of  Moses,  that  the  Jews  should  be 
extirpated  from  their  own  land,  and  dispersed 
among  all  nations.  And  ye  shall  be  plucked  from 
off  the  land  whither  thou  goest  to  possess  it.  And 
the  Lord  shall  scatter  thee  among  all  people^  from 
one  end  of  the  earthy  even  unto  the  other.  How 
remarkably  this  has  been  fulfilled,  is  known  to 
all.  The  ten  tribes  were  first  carried  away  from 
their  own  land,  by  the  King  of  Assyria ;  and 
next,  the  two  other  tribes  were  carried  captive 
to  Babylon  ;  and,  finally,  when  the  Romans  took 
away  their  place  and  nation  their  dispersion  was 
complete. 

Afterwards,  Adrian  forbade  the  Jews,  by  a 
public  edict,  to  set  foot  in  Jerusalem,  on  pain  of 
death  ;  or  even  to  approrch  the  country  round 
it.  In  the  time  of  Tertullian  and  Jerome,  thev 
were  prohibited  from  entering  into  Judea.  And 
from  that  day  to  this,  the  number  of  Jews,  in 
the  holy  land,  has  been  very  small.  They  are 
still  exiles  from  their  own  land,  and  are  found 
scattered  through  almost  every  country  on  the 
globe. 

5.  But  it  is  foretold,  that  notwhhstanding 
their  dispersion,  they  should  not  be  totally  de- 
stroyed, but  should  exist  still  as  a  distinct  people. 
And  yet  for  all  that  J  when  they  be  in  the  land  of 


145 

their  enemies,  I  will  not  cast  them  aivay,  neither 
will  I  abhor  them,  to  destroy  them  utterly,  and  to 
break  my  covenant  with  them.  *'  What  a  marvel- 
lous thing  is  this,"  sajs  Bishop  Ntwton,  ''that 
after  so  many  wars,  battles,  and  sieges  ;  after  so 
many  rebellions,  massacres,  and  persecutions; 
after  so  many  years  of  captivity,  slavery,  and 
misery  ;  they  are  not  destroyed  utterly,  and  though 
scattered  among  all  people,  yet  subsist  a  distinct 
people  by  themselves  !  where  is  any  thing  like 
this  to  be  found  in  all  the  histories,  and  in  all  the 
nations  under  the' sun  ?" 

The  prophecy  goes  on  to  declare,  that  they 
should  be,  every  where,  in  an  uneasy  condition  ; 
and  should  not  rest  long,  in  any  one  place.  And 
among  these  nations  shalt  thou  find  no  ease,  neither 
shall  the  sole  of  thy  foot  have  rest.  How  exactly 
this  has  been  verified,  in  the  case  of  this  unhap- 
py people,  even  unto  this  day,  'is  known  to  all. 
There  is  scarcely  a  country  in  Europe,  from 
which  they  have  not  been  banished,  at  one  time 
or  another.  To  say  nothing  of  many  previous 
scenes  of  bloodshed  and  banishment,  of  the  most 
shocking  kind,  through  which,  great  multitudes 
of  this  devoted  people  passed, in  Germany,  France 
and  Spain,  in  the  thirteenth  and  fourteenth  cen- 
turies ;  eight  hundred  thousand  Jews,  are  said 
by  the  Spanish  historian,  to  have  been  banished 
from  Spain,  by  Ferdinand  and  Isabella.  And 
how  often,  when  tolerated  by  government,  they 


146 


have  suffered  by  the  tumults  of  the  people,  it  is 
impossible  to  enumerate. 

The  prophet  declares,  that  they  should  he  op- 
prrssedand  crushed  alway ;  that  their  sons  and 
their  daughters  should  he  give^i  to  another  people ; 
that  they  should  he  mad  for  the  sight  of  their  eyes, 
which  they  should  see.  Nothing  has  been  more 
common,  in  all  the  countries,  where  the  Jews 
have  resided,  than  to  fine,  fleece,  and  oppress 
them  at  will ;  and  in  Spain  and  Portugal,  their 
children  have  been  taken  from  them,  bj  order 
of  the  government,  to  be  educated  in  the  Popish 
religion.  The  instances,  also,  in  which  their 
oppressions  have  driven  them  to  madness  and 
desperation,  are  too  numerous  to  be  here  stated 
in  detail. 

6.  Finally,  it  is  foretold  by  Moses,  that  they 
should  become  an  astonishment^  a  proverb,  and 
a  hy-word,  among  all  nations ;  and  that  their 
plagues  should  he  ivonderful,  even  great  plagues 
and  of  long  continuance.  In  every  country  the 
Jews  are  hated  and  desj)iscd.  They  have  been 
literally  a  proverh,  and  a  by-ivord.  Mohammed- 
ans, Heathens,  and  Christians,  however  they 
differ  in  other  things,  hT\ve  been  agreed  in  vilify- 
ing, abusing,  and  persecuting  the  Jews.  Surely, 
the  judgments  visited  on  this  peculiar  people, 
have  been  wonderful  and  of  long  continuance. 
For  nearly  eighteen  hundred  years,  they  have 


147 


been  in  this  miserable  state  of  banishment,  dis- 
persion, and  persecution. 

"  What  nation,"  says  the  distinguished  \\  ritcr 
already  quoted,  *'hath  subsisted  as  a  distinct  peo- 
ple in  their  own  country,  so  long,  as  these  have 
done  in  their  dispersion  into  all  countries  ?  And 
what  a  standing  miracle  is  this  exhibited  to  the 
view  and  observation  of  the  whole  world  !" 

"  Here  are  instances  of  prophecies  delivered 
above  three  thousand  years  ago,  and  yet,  as  we 
see,  fulfilling  in  the  world,  at  this  very  time ; 
and  what  stronger  proofs  can  we  desire  of  the 
divine  legation  of  Moses  ?  How  these  instances 
may  affect  others,  I  know  not,  but  for  myself, 
I  must  acknowledge,  they  not  only  convince,  but 
amaze  and  astonish  me  beyond  expression." 

The  prophecies,  in  the  Old  Testament,  con- 
cerning Nineveh,  Babylon,  Tyre,  and  Egypt, 
are  highly  deserving  our  attention  ;  not  only  be- 
cause they  are  expressed  in  the  plainest  language, 
but  because  the  fulfilment  of  them  has  not  been 
confined  to  one  age,  but  has  continued  for  thou- 
sands of  years,  and  is  as  remarkable  at  this  time, 
as  in  any  former  period ;  but  the  narrow  limits 
which  we  have  prescribed  to  ourselves  forbid  us 
entering  on  this  subject. 

The  prophecy  of  Isaiah,  respecting  Cyrus,  by 
name,  two  hundred  years  before  he  was  born,  is 
very  clear,  and  no  less  remarkable.  That  saith 
of  Cyrusy  he  is  my  shepherd  and  shall  perform 


148 


all  my  pleasure ^  even  saying  to  Jerusalem^  thou 
shait  be  built ^  and  to  the  temple,  thy  foundation 
shall  he  laid-  Thus  saith  the  Lord  to  Cyrus  his 
anointed,  to  Cyrus  ivhosc  right  hand  I  have  holden, 
to  subdue  natioris  before  him,  and  I  will  loose  the 
loins  of  kings  to  open  before  him  the  two  leaved 
gates,  that  shall  not  be  shut.  In  ill  go  before  thee 
and  make  the  crooked  places  straight ;  Iwill  break 
in  pieces  the  gates  of  brass,  and  will  cut  in  sunder 
the  bars  of  iron,  and  I  will  give  thee  the  treasures 
of  darkness,  and  hidden  riches  of  secret  places, 
that  thou  may  est  know,  that  I,  the  Lord,  ivhich  call 
thee  by  thy  name,  am  the  God  of  Israel.  For 
Jacob,  my  servants  sake,  and  Israel  mine  elect, 
I  have  even  called  thee  by  thy  name,  I  have  sur- 
named  thee,  though  thou  hast  not  knoivn  me.""- 

It  may  be  safelj  affirmed,  however,  that  the 
more  closely  these  pro[)hecies  are  compared  v\ith 
subsequent  events — events  altogether  improbable 
in  themselves,  and  of  a  truly  extraordinary  cha- 
racter— the  more  clearly  will  the  impartial  and 
discerning  see  in  them,  marks  of  a  divine  origin. 

The  prophecies  recorded  in  the  book  of  Daniel, 
also,  are  very  wonderful.  There,  we  iiave  de- 
scribed, the  rise  and  fall  of  four  successive 
monarchies,  or  empires  ;  also,  a  j)rophecy  con- 
cerning the  conquest  of  Alexander  the  great,  and 
concerning  his  successors,  embracing  so  many 
particulars,   that  it  assumes  the  appearance  of  a 

'^  Isa.  xliv,  xlv. 


149 

history  of  events  which  it  predicts.  Por[)hyry, 
ail  early  and  k^arned  opposer  of  Christianity,  was 
so  struck  with  the  coincichjiice  between  the  j)re- 
dictions,  and  the  history  of  the  events  by  which 
they  are  fuUiiled,  that  he  dechired  that  tlie  |)ro- 
phecy  must  have  been  written  after  the  events 
occurred. 

The  infidel  can  niake  no  complaint  of  obscu- 
rity here,  as  he  commonly  does,  when  prophe- 
cies are  adduced  ;  the  objection  now  is,  that 
the  prediction  is  too  manifest,  and  circumstan- 
tial. 

This  objection  of  Porphyry,  induced  Jerome  to 
use  the  following  pertinent  language,  ""Cujus 
Impugnaiio  testimonium  veritatis  est.  Tanta 
enim  dictorum  fides  f nit ^  tit  propheta  increditlis 
hominibus  non  videatur  Jutura  dixisse^  sed  nar- 
rasse  praeteritaJ^  The  meaning  of  which  is, 
'^  This  ol)jection  is  a  testimony  to  the  truth  ;  for 
such  is  the  perspicuity  of  the  language,  that  the 
prophet,  in  the  op'inon  of  inhdel  men,  seems  ra- 
ther to  be  narrating  past  events,  than  predicting 
those  w^hich  are  future." 

It  wall  be  sufficient  to  observe,  that  there  is 
not  the  least  foundation  for  this  opinion  of  Por- 
phyry that  the  book  of  Daniel  was  written  aft(n* 
the  time  of  Antiochus  Epiphanes.  Joseplnis 
relates  that  the  prophecies  of  Danit^l  were  shov»n 
to  Alexander  the  great, when  be  visited  .It^i  usalem, 
and  tiiat  this  was  tlie  reason  of  his  gianting  so 


150 

many  privileges  to  the  Jewish  people.  However, 
this  may  be,  Daniel  is  spoken  of  in  the  first  hook 
of  Maccabees  ;  and  Josephus  himself  reckons  him 
among  the  greatest  of  prophets.  And  if  they 
had  been  written  at  that  late  period,  thev  never 
could  have  found  a  place  in  the  Jewish  canon,  as 
the  prophecies  of  Daniel.  These  prophecies  are 
also  recognised  and  quoted  by  Jesus  Christ,  as 
the  produ;ctions  of  Daniel. 

We  are  informed  by  Josephus,  that  after  Cyrus 
had  got  possession  of  Babylon,  this  prophecy 
was  shown  to  him  ;  and  that  he  was  struck  with 
admiration  at  the  manifest  divinity  of  the  writing. 
Besides  the  name  of  Cyrus,  two  extraordinary 
events  are  foretold  ;  the  capture  of  Bab}  Ion  with 
its  iron  bars  and  gates  of  brass,  and  containing 
hidden  treasures  ; — and  the  restoration  of  the 
Jews,  and  the  rebuilding  of  their  city  and  tem- 
ple. And  every  thing  is  so  plain,  that  there  is 
no  possibility  of  evading  the  force  of  the  argu- 
ments. 

The  prophecies  which  relate  to  the  Messiah 
are  so  numerous  and  interesting,  and  involve  so 
much  critical  discussion,  that  to  exhibit  them  in 
their  proper  light,  a  volume  would  scarcely  be 
sufficient.  I  must  therefore,  be  contented  to  re- 
fer to  the  most  remarkable  of  these  predictions, 
in  a  very  brief  and  general  way. 

1.  It  is  plain,  from  a  cursory  perusal  of  the 
Old   Testament,    that  frequent  intimations  are 


J  51 

given  of  the  comintr  of  a  remarkable  personaj^e. 
From  these,  the  Jewish  nation  have  been  IvA,  in 
all  ages,  to  entertain  the  exjjectarion  of  a  Mes- 
siah ;  and  from  them,  the  idea  of  a  distingnished 
person  who  was  to  procee'd  from  Jiidea,  st-ems 
to  have  pervaded  the  surrounding  nations.  Some 
of  the  passa2:es  of  Scripture,  on  which  this  opin- 
ion was  founded,  were,  the  promise  of  the 
seed  of  the  ivoman ; — The  seed  of  Abraham  in 
ivhom  all  nations  should  be  blessed ; — The  Shiloh 
ivho  was  to  come  out  of  Jiidah,  before  the  domi- 
nion of  that  tribe  should  depart. —  The  prophet 
like  unto  Moses ^  ivhom  the  Lord  ivould  raise 
up ; — the  king  idiom  the  Lord  ivould  set  upon 
his  holy  hill ; — the  priest  after  the  order  of  Melchi- 
sedek;  the  anointed  one,  or  Messiah — the  righteous 
branch — the  corner  stone — the  desire  of  all  na- 
tions— the  Shepherd  of  Israel. 

2.  The  tuue  of  the  arrival  of  the  Messiah  is 
designated  in  prophecy.  He  was  to  come  before 
the  sceptre  departed  from  Judah  ;  at  the  end  of 
seventy  prophetic  weeks,  or  four  hundred  and 
ninety  years,  from  the  time  of  the  going  forth  of 
the  command,  to  restore  and  build  Jerusalem ; 
and  while  the  second  temple  was  yet  standing. 

o.  The  place  of  his  birth,  and  the  family  from 
which  he  was  to  descend,  were  also  explicitly 
mentioned  in  prophecy.  From  the  evangelical 
history,  and  from  the  acknowledgement  of  the 
Jews,  it  is  evident,  that  they  well  knew,  that 

N 


152 


the  Messiah  was  to  be  bom  at  Bethlehem,  and  to 
be  of  the  family  of  David. 

4.  Things  of  an  apparently  contradictory  na- 
ture, are  predicted  concerning  the  Messiah.     At 
one  time  he  is  represented  as  a  king  and  conquer- 
or, whose  dominion  would  be  coextensive  with 
the  earth,  and  flourish  in  righteousness  and  peace 
forever  ;  at  another,  he  is  exhibited  as  one  despis- 
ed and  rejected ;  a  man    of  sorrow  and  grief; 
as  wounded  and  bruised ; — as  cut  off  out  of  the 
land  of  the  living  ;  and  as  pouring  out  his  soul 
unto   death.      These    apparently  irreconcileable 
characters  led  the  Jews  at  one  time,  to  entertain 
the  opinion,  that  two  Messiahs  were  predicted ; 
the   one   a  triumphant  conqueror;    the   other  a 
persecuted  and   patient  sufferer.     But  however 
great  the  apparent  inconsistency,  there  is  an  ex- 
act accomplishment  of  both  characters  in  Jesus 
of  Nazareth.     And    certainly  the   same   cannot 
be  said  of  any  other  person  who  ever  lived. 

5.  It  is  predicted  of  the  Messiah,  that  he  should 
be  A  LIGHT  TO  THE  GENTILES  ;  and  that  under 
his  administration,  the  face  of  the  world  should 
be  changed  ;  and  that  peace  and  righteousness 
should  prevail.  Although,  this  prophecy  is  only 
in  part  fullilled,  yet  so  much  has  been  accom- 
plished in  the  call  of  numerous  Gentile  nations 
to  the  standard  of  the  Messiah,  and  in  the  be- 
nign and  salutary  influence  of  Christianity,  that 
we  must  conclude  that  it  was  uttered  under  the 
influence  of  inspiration. 


153 


6.  It  WHS  not  only  predicted,  that  Messiah 
should  be  cut  off,  but  it  is  expressly  stated,  that 
he  should  die  as  a  vicarious  sacrifice — an  expia- 
tory victim  for  sin  and  transgression.  Thou 
shalt  make  his  soul  an  offering  for  sin. 

For  the  fulfilling  of  these  predictions,  I  need 
only  refer  to  the  New  Testament.  That  there 
is  a  remarkable  coincidence  between  the  lan- 
guage of  the  prophets  and  the  history  of  the 
evangelists,  cannot  be  denied,  however  it  may  be 
accounted  for.  The  fifty  third  chapter  of  Isaiah 
has  a  counterpart  in  the  sufferings  and  death  of 
Christ,  which  has  forced  conviction  on  the  minds 
of  many  unbelievers. 

But  there  are  also  many  particular  facts,  and 
circumstances  foretold  respecting  the  Messiah, 
which  it  may  be  proper,  briefly  to  mention.  His 
forerunner,  John  the  Baptist,  is  predicted  by 
Isaiah,  and  Malachi.  His  miracles,  his  uncom- 
plaining meekness  and  tranquil  submission,  under 
cruel  sufferings,  by  Isaiah.  His  riding  on  an  ass, 
and  a  colt  the  foal  of  an  ass ;  his  being  pierced 
where  the  wound  should  be  visible  ; — his  being 
sold  for  thirty  pieces  of  silver,  which  should  be 
appropriated  to  buy  the  potters  field,  by  Zecha- 
riah.  It  is  predicted  in  the  Psalms,  that  tiiey 
wou\d  part  his  raiment,  and  cast  lots  for  his  ves- 
ture ;  and  that  vinegar  would  be  given  him  to 
drink.  The  very  words,  also,  which  he  uttered 
on  the  cross,  when  forsaken  of  God,  are  set  down 
in  the  xxii  Psalm,  v.  1. 


154 

It  was  also  predicted  in  the  law  of  Moses,  by 
an  expressive  type,  that  not  a  hone  of  him  should 
he  broken  ;  the  fulfillment  of  which  was  won- 
derful, since  both  those  crucified  with  him  had 
their  legs  broken. 

Isaiah  foretold,  that  he  should  make  his  grave 
among  the  wicked^  and  icith  the  rich  in  his  death, 
which  was  literally  accomplished,  when  Jesus 
Christ  was  suspended  on  the  cross,  between  two 
thieves  ;  and  when  he  was  taken  down  from  the 
cross,  by  a  rich  man  and  buried  by  him,  in  his 
ow  n  new  tomb. 

The  most  of  these  particulars  were  fulfilled  by 
the  free  actions  of  the  enemies  of  Jesus,  .who 
had  no  idea  that  they  were  fulfilling  any  divine 
prophecy.  It  is  impossible,  that  so  many  cir- 
eiirnstances,  literally  predicted,  should  have  been 
fulfilled  by  a  mere  fortuitous  concurrence. 

The  truth  is,  the  whole  ritual  law,  is  a  prophe- 
cy of  Jesus.  To  him  the  whole  Old  Testament 
dispensation  had  reference.  The  Law,  the 
Psalms,  and  the  Prophets,  all  testify  of  him.  As 
said  the  angel  to  St.  John,  "  The  testimony  of 
Jesus,  is  the  spirit  of  prophecy." 

Christ  himself  delivered,  while  upon  earth, 
many  cle^r  and  remarkable  prophecies.  Most  of 
his  parables  have  a  prophetic  character,  and  in 
a  striking  manner  represented  the  progress  of  the 
Gospel,  the  rejection  of  the  Jews,  and  calling  of 
the  Gentiles,    and  the  future  condition  of  the 


155 

Church.  He  also  foretold  in  express  words,  the 
treatment  which  his  followers  shoukl  receive  in 
the  world:  the  treachery  of  Judas  Iscariot;  the 
conduct  of  Peter,  in  denying  him  three  times,  in 
one  night ;  and  the  particular  circumstances  and 
exact  manner  of  his  own  death  ;  and  also  his 
resurrection  on  the  third  day.  But  I  must  pass 
over  all  these,  at  present,  and  confine  my  atten- 
tion to  that  astonishing  prophecy,  which  Jesus 
delivered  to  his  disciples  on  Mount  Olivet,  con- 
cerning the  utter  destruction  of  the  temple  of 
Jerusalem,  and  of  the  whole  Jewish  nation. 
This  prediction  was  uttered  about  forty  years 
before  the  events  occurred,  to  which  it  relates  ; 
and  was  recorded  by  St.  Matthew,  according  to 
the  common  opinion  of  early  writers,  thirty,  or 
at  least  twenty  years,  before  it  was  fuHilled. 
The  same  was  record(Hl  by  Mark,  and  Lid<e,  a 
few  years  after  the  writing  of  Matthew's  Gospel, 
but  several  years  before  the  occurrence  of  those 
prodigious  things,  which  are  foretold  in  it.  The 
testimony  of  antiquity  is,  that  both  these  evan- 
gelists were  dead  before  the  invasion  of  Ju  lea, 
by  the  Romans,  John  was  the  only  one  of  the 
evangelists,  or  perhaps  of  the  Apostles,  who  lived 
to  witness  the  fulfilling  of  his  Lord's  prophecy  ; 
and  it  is  remarkable,  that  in  his  Gospel,  this  sub- 
ject is  never  mentioned. 

Let  it  be  remembered,  that  when  this  prophecy 
was  delivered  by  our  Saviour,  tin  re  was  Jiot  the 
N   2 


156 


least  human  }3robability  of  such  an  event,  as  the 
destruction  of  Jerusalem.  The  Jews  were  in  a 
state  of  profound  peace  ;  and  the  power  of  the 
Romans  was  such,  that  it  could  not  have  been 
conjectured,  that  one  small  nation,  w^ould  think 
of  rebel] ino-  against  them. 

The  words  of  this  prophecy  may  be  read  in 
the  xxiv.  chapter  of  the  Gospel  of  Matthew^ ;  also 
in  the  xiii.  chapter  of  the  Gospel  of  Mark  ;  and 
in  the  xix.  and  xxi.  chapters  of  the  Gospel  of  Luke. 

I  will  first  collect  into  one  view,  all  the  most 
remarkable  particulars  of  this  prophecy,  and  then 
shew  how  they  were  fulfilled.  The  predictions 
tekite,  1.  to  the  signs  and  precursors  of  the  de- 
solation of  the  holy  city  ;  2.  to  the  circumstances 
of  its  siege  and  capture  ;  and  3.  to  the  consequen- 
ces of  this  tremendous  catastrophe. 

1.  The  signs  and  precursors  of  this  event 
were  to  be,  false  Christs; — seditions  and  wars  ; — 
famines,  pestilences,  earthquakes,  and  extraordi- 
nary appearances  in  the  heavens ; — the  persecu- 
tion of  Christians  ; — the  apostacy  of  professors; — 
and  the  great  want  of  charity  and  depravation  of 
morals  among  the  people. 

2.  The  circumstances  of  this  tremendous  judg- 
ment of  heaven,  are  such  as  these  : — the  event 
should  occur  before  the  existing  generation 
liad  completely  passed  away  : — that  it  should  be 
brought  on  by  a  war  waged  against  the  Jews,  by 
a  heathen  nation,  bearing  idolatrous  ensigns : — 


157 

that  Jerusalem  should  be  utterly  destroyed,  and 
the  teQi[jle  so  coiiipletely  demolished,  that  one 
stone  of  that  sacred  edifice,  should  not  be  left  on 
another  : — that  multitudes  should  perish  by  the 
sword  : — that  p;reat  numbers  should  be  carried 
away  captives  ; — that  the  distress  should  exceed 
any  thing,  which  had  ever  occurred  in  the  world  ; 
— and  that  the  divine  wrath  should  be  manifest 
in  all  these  calamities  ;  as  it  is  called,  the  day  of 
vengeance^  and  it  is  said,  that  there  should  be 
ivrath  against  the  people, 

3.  The  consequences  of  the  destruction  of  the 
temple  of  Jerusalem,  as  predicted  by  Christ, 
were  to  be  the  dispersion  of  the  Jews  through 
all  nations  ; — the  total  overthrow  of  the  Jewish 
commonwealth,  which  is  expressed  by  the  pro- 
phetic symbols  of  the  sun  being  darkened,  the 
moon  not  giving  her  light,  and  the  stars  falling 
from  heaven ; — the  rejection  of  the  Jews,  and  the 
calling  of  the  Gentiles  ; — the  rising  of  other  false 
prophets,  and  false  Messiahs; — the  extent  and 
continuance  of  these  judgments  on  the  Jewish 
nation  ;  with  some  intimation  of  their  restoration. 
The  escape  of  the  Christians  from  these  calami- 
ties is  also  foretold,  and  directions  given  for  their 
flight ;  and  on  their  account,  it  is  promised,  that 
those  days  should  be  shortened  ;  and  iijially,  it 
is  predicted,  that  the  Gospel  should  be  preached 
among  all  nations. 

Let  U3  now  proceed  to  inquire,  in  what  man- 


158 


ner,  these  numerous  and  extraordinary  predictions 
were  accomplished  ;  and  we  cannot  but  remark, 
that  it  seems  to  have  been  ordered,  specially,  by 
Providence,  that  the  history  of  the  series  of  events 
by  which  this  prophecy  was  fulfilled,  should  be 
written  by  a  man  who  was  not  a  Christian  ;  and 
who  was  an  eye-witness  of  the  facts,  which  he 
records.  I  allude  to  the  Jewish  historian,  Jose- 
phus,  who  is  an  author  of  high  respectability, 
and  of  great  viilue  to  the  cause  of  Christianity. 

1.  In  regard  to  false  Christs,  of  which  the 
prophecy  speaks  so  emphatically,  we  learn  from 
the  historian,  just  mentioned,  that  impostors 
and  magicians  drew  multitudes  after  them,  into 
the  wilderness,  pro  nisiag  to  show  them  signs 
and  wonders,  some  of  w4iom  became  deranged, 
and  others  w^ere  punished  by  Felix,  the  procura- 
tor. One  of  these  impostors  was  that  Egyptian, 
spoken  of  in  the  Acts  of  the  Apostles,  who  drew 
multitudes  of  people  after  him  to  Mount  Olivet, 
promising  that  he  would  cause  the  walls  of  Je- 
rusalem to  fall  down  at  his  word. 

Theudas  was  another,  who  pretended  to  be  a 
prophet,  and  gave  out  that  he  would  divide  the 
waters  of  Jordan  ;  but  he  was  quickly  routed 
by  Cuspius  Fadus,  and  all  his  followers  scattered. 
The  impostor  himself  was  taken  alive,  and  his 
head  cut  off,  and  brought  to  Jerusalem.  In  the 
reii^n  of  Nero,  and  during  the  time  that  Felix 
was  procurator  of  J udea,  impostors  arose,  in  such 


159 

numbers,  that  the  historian  informs  us,  ''  many 
of  them  were  aj)j)rehendecl  and  killed  every  (hiy." 

There  were  also,  at  this  time,  great  eonuno- 
tions,  and  horril)le  seditions  and  wars,  in  various 
places  ;  as  at  Cesarea,  Alexandria,  and  Babylo- 
nia. There  were  great  contentions  between  the 
Jews  and  Samaritans ;  and  also  brtween  the 
Jews  and  people  of  other  nations,  who  dwelt  in 
the  same  cities  with  them.  Both  Josephus,  and 
Philo,  give  a  particular  account  of  these  distur- 
bances, in  which  multitudes  of  people  were  slain. 
Famines,  pestilences,  and  earthquakes  are  men- 
tioned by  Suetonius,  by  several  profane  historians, 
who  are  cited  by  Eusebius,  by  Josephus,'by  Taci- 
tus, and  by  Seneca. 

That  prodigies  were  frequent,  is  expressly  as- 
serted by  Josephus,  and  Tacitus.  The  former 
declares,  that  a  star  hung  over  the  city  like  a 
sword,  for  a  whole  year  : — that  at  the  ninth  hour 
of  the  night,  a  bright  light  shone  round  the  al- 
tar, and  the  temple,  so  that  for  the  space  of  half 
an  hour,  it  appeared  to  be  bright  day.  That  the 
eastern  gate  of  the  temple,  which  it  required 
twenty  men  to  shut,  and  which  w^as  fastened  by 
strong  bars  and  bolts,  opened  of  its  own  ac- 
cord ; — that  before  sun  set,  there  was  seen  in  the 
clouds,  the  appearance  of  chariots,  and  armies 
fighting; — that  at  the  feast  of  Pentecost,  while 
the  priests  were  going  into  the  inner  temple,  a 
voice  was  heard  as  of  a  multitude,  saying,  Let 


160 


us  depart  hence ; — and  what  affected  the  people 
more  than  any  thing  else  was,  that  four  years 
before  the  war  began,  a  countryman  came  to  Je- 
rusalem, at  the  feast  of  Tabernacles,  and  ran 
up  and  down,  crying,  day  and  night,  ''A  voice 
from  the  East,  a  voice  from  the  West,  a  voice 
from  the  four  winds,  a  voice  against  Jerusalem, 
and  the  temple.  Woe!  Woe  to  Jerusalem !"  It 
was  in  vain  that  by  stripes  and  torture  the  magis- 
trates attempted  to  restrain  him :  he  continued 
crying,  especially  at  the  public  festivals,  for  seven 
years  and  five  months,  and  yet  never  grew  hoarse, 
nor  appeared  to  be  weary  :  until  during  the  siege, 
while  he  was  crying  on  the  wall,  a  stone  struck 
him  and  killed  him,  instantly.  Tacitus,  the  Ro- 
man historian,  joins  his  testimony  to  that  of  Jo- 
sephus;  '^Armies,''  says  he,  "  were  seen  engaged 
in  the  heavens,  the  glittering  of  arms  was  obser- 
ved ;  and  suddenly  the  fire  from  the  clouds  illu- 
minated the  temple;  the  doors  of  the  inner  tem- 
ple were  suddenly  thrown  open  :  and  a  voice 
more  than  human  was  heard  proclaiming,  the 
gods  are  departing:  and  at  the  same  time,  the 
motion  of  their  departure  was  perceived."  Men 
may  form  what  judgment  they  })lease  of  these 
narratives;  but  one  thing  is  certain,  that  the 
minds  of  men  were,  about  this  time,  much  agi- 
tated aivl  terrified  with  what  appeared  to  them 
to  be  prodiiijics.  There  wete  fearful  sights  and 
great  signs  from  heaven. 


161 

2.  The  circumstances  accompanying  the  siege 
and  capture  of  the  city,  were  as  exactly  loK^tokl, 
as  the  preceding  signs.  The  abomination  af  des- 
elation^  spoken  of  by  Daniel  the  |)rophet,  was 
nothing  else  than  the  Roman  armies,  whose  en- 
sign was  an  eagle  perched  upon  a  spear  ;  which 
ensigns  were  worshipped,  as  divinities.  These 
stood  where  they  ought  not,  when  they  were 
planted,  not  only  in  the  holy  land,  but  on  the 
consecrated  spot,  where  the  temple  had  stood. 
But  the  Christians  had  been  warned,  at  the  first 
appearance  of  this  desolating  abomination,  im- 
mediately to  betake  themselves  to  flight ;  which 
they  did,  and  instead  of  going  into  the  city,  they 
retired  to  Pella,  beyond  Jordan. 

The  distress  of  the  Jews,  within  the  city, 
during  the  siege,  where  two  or  three  millions  of 
people  were  crowded  into  a  narrow  space,  almost 
exceeds  belief.  What  with  their  continual  bat- 
tles with  the  Romans  ;  what  with  intestine  feuds 
and  tumults;  and  what  with  famine  and  pesti- 
lence, the  sufferings  which  they  endured  cannot 
now  be  conceived.  No  such  distress  was  ever 
experienced  by  any  people,  before  or  since. 

Jerusalem  was  hemmed  in  on  all  sides,  by  the 
besieging  army,  and  notwithstanding  the  great 
strength  of  its  fortifications,  was  taken.  Al- 
though Titus  had  given  express  orders,  that  the 
temple  should  be  preserved  ;  yet  (he  mouth  of  the 
Lord  had  declared,  that  it  should  be  otherwise  ; 


162 


and  accordingly  it  was  burnt  to  the  ground,  and 
the  very  foundation  duo;  up  by  the  soldiers,  with 
the  hope  of  finding  hidden  treasiu'es.  After  the 
city  had  been  destroyed,  Titus  ordered  the  whole 
space  to  be  levelled  like  a  field  ;  so  that  a  person 
approaching  the  place,  would  hardly  suspect, 
that  it  had  ever  been  inhabited. 

The  number  slain  in  the  war  has  already  been 
mentioned  ;  to  which  we  may  now  add,  that  the 
captives  amounted  to  ninety  seven  thousand.  Jo- 
sephus,  in  relating  these  events,  adopts  a  language 
remarkably  similar  to  that  used  by  Christ,  in  the 
prophecy.  ''  The  calamities  of  all  people,"  says 
he,  ''  from  the  creation  of  the  world,  if  they  be 
compared  with  those  suffered  by  the  Jews,  will 
be  found  to  be  far  surpassed  by  them."  The 
words  of  Christ  are;  titer  e  shall  be  great  tribula- 
tion, such  as  ivas  not  from  the  beginning  of  the 
world  to  this  time  ;  no,  nor  ever  shall  be. 

That  these  unparallelled  calamities  proceeded 
from  the  vengeance  of  heaven,  against  a  people 
whose  iniquities  were  full,  was  not  only  acknow- 
ledged by  Josephus,  but  by  Titus,  the  Roman 
general.  After  taking  a  survey  of  the  city,  the 
height  of  the  towers  and  walls,  the  magnitude 
of  the  stones,  and  the  strength  of  the  bands  by 
which  thev  were  held  too;ether,  he  broke  out  in- 
to  the  following  exclamation,  '' By  the  help  of 
God,  we  have  brought  this  war  to  a  conclusion. 
It  was  God  who  drew  out  the  Jews  from  these 


163 

fortilications ;  for  what  could  the  hands  or  mili- 
tary engines  of  men  avail,  against  such  towers 
as  these  ?"  and  refused  to  be  crowned  after 
the  victory,  saying,  "  That  he  was  not  the  author 
of  this  acliievement,  but  the  anger  of  God  against 
the  Jews,  was  what  put  the  victory  into  his 
hands." 

3.  Finally,  the  consequences  of  this  catastro- 
phe were  as  distinctly  predicted,  and  as  accurate- 
ly fulfilled  as  the  preceding  events.  The  Jews, 
who  survived,  were  dispersed  over  the  worhl,  in 
which  condition  they  conthiue  until  this  day. 
The  Christians,  availing  themselves  of  the  warn- 
ing of  their  Lord,  escaped  all  the  calamiti  s  of 
the  siege.  Jerusalem  was  trodden  down  of  the 
gentiles;  and  continues  to  be  thus  trodden  down 
until  this  day. 

Jerusalem  was  rebuilt  by  Adrian,  but  not  pre- 
cisely on  the  old  site,  and  was  called  ./Elia; 
which  name  it  bore  until  the  time  of  Constan- 
tine.  The  apostate  Julian,  out  of  hatred  to 
Christianity,  and  with  the  view  of  defeating  the 
prediction,  that  Jerusalem  should  be  trodden  doivn 
of  the  Gentiles,  determined  to  restore  the  Jews, 
and  rebuild  their  temple.  Immense  sums  were 
appropriated  for  the  work ;  the  superintendence 
of  which  was  assigned  to  one  of  his  lieutenants  ; 
and  the  governor  of  the  province  to  which  Jeru- 
salem belonged,  assisted  in  it.  "  But  horrible 
balls  of  fire  bursting  forth  from  the  foundations 


1G4 


rendered  the  place  inaccessible  to  the  workmen, 
who  were  often  much  burnt,  so  that  the  enter- 
prise was  laid  aside."     The  account  now  given 
is  attested  by  Julian  himself,  and   his  favourite 
heathen   historian.      The  witnesses  are   indeed 
numerous    and    unexceptionable;     "  Ammianus 
Marcellinus,  a  heathen  ;  Zemach  David,  a  Jew, 
who  confesses  that  Julian  was  divinitiis  impedi- 
tus,  providentially  hindered,  in  his  attempt ;  Na- 
zianzen   and   Chrysostom,  among  the  Greeks  ; 
Ambrose,  and  Ruffin  among  the  Latins ;  all  of 
whom    flourished    at  the  very  time   when   this 
wonderful  event  occurred.     Thebdoret,    Socra- 
tes, Sozomen,  and  Philostorgius,  respectable  his- 
torians, recorded  it  within   fifty  years  after  the 
event;    and  while  the  eye  witnesses  of  the  fact 
were  still  surviving."*     That  part   of  the  pro- 
phecy which  relates   to   the   restoration  of  the 
Jews  remains  to  be  accomplished,  and  we  hope 
the  accomplishment  is  not  far  distant.     When 
this  event  shall  take   place,    the  evidence   from 
this   prophecy  will  be  complete  and  almost  irre- 
sistible.    This  shall  occur  when  the  times  of  the 
Gentiles  shall  be  fulfilled.     The  circumstances 
of  this  glorious  event  are  more  particularly  de- 
scribed by  Paul  in  the  epistle   to  the  Romans, 
chap.  xi.    If  the  fall  of  them  be  the  riches  of  the 
ivcrld,  and  the  diminishing  of  them  the  riches 

^  See  Whitby's  "  Genernl  Profaoe  to  the  New  Testament."' 


165 


of  the  Gentiles;  how  much  inore  their  fulness? 
for  I  ivould  not,  brethren,  that  ye  should  be  ig- 
norant of  this  mystery,  that  blindness  in  part  is 
happened  to  Israel,  until  the  fnlness  of  the  Gen- 
tiles  be  come  in  ;  and  so  all  Israel  shall  be  saved. 
The  preaching  of  the  Gospel  to  all  nations  has 
been  considered  in  another  place. 

After  tliis  concise  review  of  some  remarkable 
prophecies  contained  in  the  Bible,  is  there  anj 
one,  who  can  persuade  himself,  that  all  these 
coincidences  are  accidental ;  or  that  the  whole 
is  a  cunningly  devised  fable?  That  man  must  in- 
deed be  blind,  who  cannot  see  this  light  ivhich 
shineth  in  a  dark  place : — this  sure  word  of  pro- 
phecy, ivhich  holy  men  of  God  spake  as  they  iverr 
moved  by  the  Holy  Ghost. 


SECTION   VIZ. 


so  OTHER  RELIGION  POSSESSES  THE  SAME  KIND  AND 
DEGREE  OF  EVIDENCE  AS  CHRISTIANITY:  AND  NO 
OTHER  MIRACLES  ARE  AS  WELL  ATTESTED,  AS  THOSE 
RECORDED  IN  THE  BIBLE. 

Having  given  a  brief  view  of  the  external 
evidences  of  Christianity,  it  is  now  proper  to  in- 
quire, whether  any  system  of  religion,  ancient 
or  modern,  is  as  well  supported  by  evidence ; 
and  whether  other  miracles  have  testimony  in 
their  favour,  as  satisfactory,  as  that  by  which 
the  miracles  of  the  Gospel  are  accompanied. 

The  usual  declamation  of  infidel  writers,  on 
this  subject,  is  calculated  to  make  the  impression 
on  unsuspicious  readers,  that  all  religions  are  simi- 
lar in  their  origin  ;  that  they  all  lay  claim  to  mi- 
racles and  divine  communications ;  a'ld  that  all 
stand  upon  an  equal  footing.  But  when  we  de- 
scend to  particulars,  and  inquire,  what  religions, 
that  now  exist,  or  ever  did  exist,  profess  to  rest 
their  claims  on  well  attested  miracles,  avid  the 
exact  accomplishment  of  prophecy ;  none  be- 
sides the  Jewish  and  Christian  can  be  produced. 
Among  the  multiform  systems  of  Paganism,  there 
is  not  one,  which  was  founded  on  manifest  mira- 
cles or  prophecies.     They  had,  indeed,  their  pro- 


167 

digies  and  their  oracles,  by  which  the  credulous 
multitude  were  deceived  ;  and  their  founders  j)re- 
tended  to  have  received  revelations,  or  to  have 
held  communication  with  the  gods.  But  what 
well  attested  miraculous  fact,  can  he  produced 
from  all  the  religions  of  the  heathen  world  ?  What 
oracle  ever  gave  responses  so  clear  and  free  from 
ambiguity,  as  to  furnish  evidence,  that  the  know- 
ledge of  futurity  was  possessed  ?  It  is  easy  to 
pretend  to  divine  revelation.  It  is  not  disputed, 
that  many  impostors  have  appeared  in  the  world, 
as  well  as  many  deluded  fanatics.  But  the  rea- 
son why  all  their  claims  and  pretensions  may 
with  propriety  be  rejected,  is,  that  they  were 
not  able  to  exhibit  any  satisfactory  evidence,  that 
they  were  commissioned  from  heaven,  to  instruct 
mankind  in  religion. 

In  this  we  are  all  agreed.  Of  what  use  there- 
fore, can  it  be,  to  bring  up  these  impostures  and 
delusions,  when  the  evidences  of  the  Christian 
religion  are  under  consideration  ?  Can  it  be  a 
reason  for  rejecting  a  religion  which  comes  well 
attested,  that  there  have  been  innumerable  false 
pretensions  to  divine  revelation  ?  Must  miracles, 
supported  by  abundant  testimony,  be  discredited, 
because  there  have  been  reports  of  prodigies  and 
miracles  which  have  no  evidence  ?  And  because 
heathen  oracles  have  given  answers  to  inquiries 
respecting  future  events,  dark,  indeterminate,  and 
designedly  ambiguous  ;  shall  we  place  no  conf»- 

o2 


168 


dence  in  numerous  authentic  prophecies,  long 
a«:o  committed  to  writing,  which  have  been  most 
exactly  and  wonderfully  accomplished  ? 

It  is  alleged,  that  the  early  history  of  all  an- 
cient nations  is  fabulous,  and  abounds  in  stories 
of  incredible  prodigies  ;  and  hence  it  is  inferred, 
that  the  miracles  of  the  Old  and  New  Testaments 
should  be  considered  in  the  same  light,  To  w  hich 
it  may  be  re})lied,  that  this  general  consent  of 
nations,  that  miracles  have  existed,  is  favourable 
to  the  opinion  that  true  miracles  have  at  some 
time  occurred.  It  may  again  be  observed,  that 
the  history  of  Moses,  which  is  more  than  a  thou- 
sand years  older  than  any  profane  history,  has 
every  evidence  of  being  a  true  relation  of  facts ; 
— and,  moreover,  that  the  age  in  which  the  mi- 
racles of  the  New  Testament  were  performed, 
so  far  from  being  a  dark  and  fabulous  age,  was 
the  most  enlightened  period  of  the  heathen  world. 
It  was  the  age  of  the  most  celebrated  historians, 
orators,  and  poets.  There  never  was  a  time, 
when  it  would  have  been  more  difficult  to  gain 
general  belief  in  miracles,  which  had  no  suffi- 
cient testimony,  than  in  the  Augustan  and  suc- 
ceeding age.  Not  only  did  learning  flourish  ;  but 
there  was,  at  this  period,  a  general  tendency  to 
skepticism  and  atheism.  There  can  evidently, 
therefore,  be  no  inference  unfavourable  to  Christ- 
ianity, derived  from  the  belief  of  unfounded 
stories  of  miraculous  events,  in  the  dark  ages  of 


169 


antiquity.  The  only  eQ'ect  of  the  prevalence  of 
false  accounts  of  miracles,  should  be  to  produce 
caution,  and  careful  examination  into  tin*  evidence 
of  every  report  of  this  kind.  Reason  dictates,  that 
truth  and  falsehood  should  never  be  confound- 
ed. Let  every  fact  be  subjected  to  the  test  of  a 
rigid  scrutiny,  and  let  it  stand  or  fall,  accordingly 
as  it  is  supported  or  unsupported  by  testimony. 
If  the  miracles  of  the  Bible  have  no  better  evi- 
dence than  the  prodigies  of  the  heathen,  they 
ought  to  receive  no  more  credit ;  but  if  they  have 
solid  evidence,  they  ought  not  to  be  confounded 
with  reports  which  carry  imposture  on  their  very 
face,  or  at  least,  have  no  credible  testimony  in 
their  favour. 

There  is  no  other  way  of  deciding  on  facts, 
which  occurred  long  since,  but  by  testimony. 
And  the  truth  of  Christianity  is  really  a  matter 
of  fact.  In  support  of  it,  we  have  adduced  tes- 
timony which  cannot  be  invalidated ;  and  we 
challenge  our  opponents  to  show,  that  any  other 
religion  stands  on  the  same  firm  basis.  Instead 
of  this,  they  would  amuse  us,  with  vague  decla- 
mations on  the  credulity  of  man,  and  the  many 
fabulous  stories  which  have  been  circulated  and 
believed.  But  what  has  this  to  do  with  the  ques- 
tion ?  We  admit  all  this,  and  maintain  that  it 
does  not  furnish  the  semblance  of  an  argument 
against  the  truth  of  the  well  attested  facts  record- 
ed by  the  Evangelists.     Because  there  is  much 


170 


falsehood  in  the  world,  is  there  no  such  thing  as 
truth  ?  It  would  be  just  as  reasonable  to  con- 
clude, that,  because  many  men  have  been  con- 
victed of  falsehood,  there  were  no  persons  of 
veracity  in  the  world  ;  or  that  because  there  were 
many  knaves,  all  pretensions  to  honesty  were 
unfounded. 

The  Mohammedan  religion  is  frequently 
brought  forward  by  the  enemies  of  revelation, 
with  an  air  of  confidence,  as  though  the  preten- 
sions and  success  of  that  impostor,  would  dero- 
gate from  the  evidences  of  Christianity.  It  is 
expedient,  therefore,  to  bring  this  subject  under 
a  particular  examination.  And  here,  let  it  be 
observed,  that  we  do  not  reject  any  thing,  re- 
specting the  origin  and  progress  of  this  religion, 
which  has  been  transmitted  to  us  by  competent 
and  credible  witnesses.  We  admit  that  Moham- 
med existed,  and  was  the  founder  of  a  new  sect; 
and  that  from  a  small  bepnning  his  religion 
spread  with  astonishing  rapidity  over  the  fairest 
portion  of  the  globe.  We  admit  also,  that  he 
was  the  author  of  the  Koran,  which  he  compo- 
sed, from  time  to  time,  probably  with  the  aid  of 
some  one  or  two  other  persons.  Moreover,  it 
is  admitted  that  he  was  an  extraordinary  man, 
and  prosecuted  the  bold  scheme  which  he  had 
projected,  with  uncommon  perseverance  and  ad- 
dress. Neither  are  we  disposed  to  deny,  that 
the  Koran  contains  many  sublime  passages,  re- 


171 

lative  to  God  and  his  perfections,  and  many 
sound  and  salutary  precepts  of  morality.  That 
the  language  is  elegant,  and  a  standard  of  puri- 
ty in  the  Arabic  tongue,  has  been  asserted  by  all 
Mohammedan  writers,  and  conceded  by  many 
learned  Christians.  But  as  to  his  pretended  re- 
velations, there  is  no  external  evidence  whatever, 
that  they  were  real  ;  and  there  is  an  overwhelm- 
ing weight  of  internal  evidence,  that  they  were 
not  from  God. 

To  bring  this  subject  fairly  before  us,  let  the 
following  considerations  be  impartially  weighed. 

1.  The  pretensions  of  Mohammed  were  sup- 
ported by  no  miracles,  or  prophecies.  He  was 
often  called  upon  by  his  opposers  to  confirm  his 
mission,  by  this  decisive  proof;  but  he  always 
declined  making  the  attempt ;  and  resorted  to 
various  excuses  and  subterfuges.  In  the  Koran, 
God  is  introduced,  as  saying,  '*  Nothing  hinder- 
ed us  from  sending  thee  with  miracles,  except 
that  the  former  nations  have  charged  them  with 
imposture  : — thou  art  a  [)reacher  only."  Again, 
"  That  if  he  did  perform  miracles,  the  people 
would  not  believe,  as  they  had  before  rejected 
Moses,  Jesus,  and  the  prophets  who  performed 
them." 

Dr.  Paley*  has  enumerated  thirteen  dilTerent 
places,    in  the  Koran,   where   this   objection   is 

■^-  Paley's  Evidences. 


172 


considered,  in  not  one  of  which  is  it  alleged, 
that  miracles  had  been  performed  for  its  confir- 
mation. It  is  true,  that  this  artful  man  told  of 
things  sufficiently  miraculous;  but  for  the  truth 
of  these  assertions,  we  have  no  manner  of  proof, 
except  his  own  word,  which,  in  this  case,  is 
worth  nothing. 

Now,  if  it  had  been  as  easy  a  thing  to  obtain 
credit  to  stories  of  miracles,  publicly  performed, 
as  some  suppose,  surely  Mohammed  would  have 
had  recourse  to  this  measure,  during  the  period 
that  he  was  so  pressed  and  teased  by  his  enemies 
with  a  demand  for  this  very  evidence.  But  he 
had  too  much  cunning  to  venture  upon  an  expe- 
dient so  dangerous :  his  opposers  would  quickly 
have  detected  and  exposed  the  cheat.  At  length, 
however,  he  so  far  yielded  to  the  demand  of  his 
enemies,  as  to  publish  one  of  the  most  extrava- 
gant stories,  which  ever  entered  into  the  imagi- 
nation of  man ;  and  solemnly  swore  that  every 
word  of  it  was  true.  I  refer  to  his  night  journey 
to  Jerusalem,  and  thence  to  heaven,  under  the 
guidance  of  the  angel  Gabriel.  As  this  story 
may  afford  some  amusement  to  the  reader,  I  will 
subjoin  in  a  note  the  substance  of  it,  omitting 
those  particulars  which  are  most  ridiculous  and 
extravagant.* 

This  marvellous  story,  however,  had  well  nigh 
ruined  his  cause.  His  enemies  treated  it  with 
*  See  Note   A. 


173 


deserved  ridicule  and  scorn ;  and  a  number  oi 
his  followers  forsook  him,  from  that  time.  In 
fact,  it  rendered  his  further  continuance  at  Mec- 
ca entirely  inexpedient ;  and  having  before  des- 
patched some  of  liis  disciples  to  Medina,  he  be- 
took himself,  with  his  followers,  to  that  city, 
where  he  met  with  a  more  cordial  reception,  than 
in  his  native  place. 

The  followers  of  Mohammed,  hundreds  of 
years  after  his  death,  related  many  miracles 
which  they  pretended  that  he  performed :  but 
their  report  is  not  only  unsupported  by  testimo- 
ny, but  is  in  direct  contradiction  to  the  Koran, 
where  he  repeatedly  disclaims  all  pretensions  to 
miraculous  powers.  And  the  miracles  which 
they  ascribe  to  him,  while  they  are  marvellous 
enough,  are  of  that  trifling  and  ludicrous  kind, 
commonly  to  be  met  with  in  all  forgeries,  in 
which  miracles  are  represented  as  having  been 
performed  ;  such  as  that  the  trees  walked  to 
meet  him ;  that  the  stones  saluted  him  ;  that  a 
beam  groaned  to  him  ;  that  a  camel  made  com- 
plaint to  him  ;  and  that  a  shoulder  of  mutton 
told  him,  that  it  was  [)()isoned. 

It  appears,  then,  that  Mohammedanism  has 
no  evidence  whatever,  but  the  declaration  of  the 
impostor.  It  is  impossible,  therefore,  that  Christ 
ianity  should  be  placed  in  a  more  favourable 
point  of  light,  than  in  comparison  with  the  re- 
ligion of  Mohammed.     The  one,    as  we  have 


174 

seen,  rests  on  well  attested  miracles  ;  the  other 
does  not  exhibit  the  shadow  of  a  proof,  that  it 
was  derived  from  heaven. 

2.  It  is  fair  to  compare  the  moral  characters 
of  the  respective  founders  of  these  two  religions. 
And  here  we  have  as  perfect  a  contrast  as  histo- 
ry can  furnish.  Jesus  Christ  was  holy,  harm- 
less, uiidefiled,  and  separate  from  sinners.  His 
life  was  pure,  without  a  stain.  His  most  bitter 
enemies  could  find  no  fault  in  him.  He  exhibited, 
through  life,  the  most  perfect  example  of  disin- 
terested zeal,  pure  benevolence,  and  unaffected 
humility,  which  the  world  ever  saw.  Moham- 
med was  an  ambitious,  licentious,  cruel,  and  un- 
just man.  His  life  was  stained  with  the  most 
atrocious  crimes.  Blasphemy,  perjury,  murder, 
adultery,  lust,  and  robbery,  were  actions  of  daily 
occurrence.  And  to  shield  himself  from  censure, 
and  open  a  door  for  unbridled  indulgence,  he 
pretended  revelations  from  heaven,  to  justify  all 
his  vilest  practices.  He  had  the  effrontery  to 
pretend,  that  God  had  given  him  privilege  to 
commit,  at  pleasure,  the  most  abominable  crimes. 
The  facts  which  could  be  adduced  in  support  of 
these  general  charges,  are  so  numerous,  and 
so  shocking,  that  I  will  not  defile  my  paper,  nor 
wound  the  feelings  of  the  reader,  by  a  recital  of 
them. 

3.  The  Koran  itself  can  never  bear  a  compa- 
rison with  the  New  Testament,  in  the  view  of 


\13 


any  impartial  person.     It  is  a  confused  and  in- 
congruous  hea[),  of  sublime  sentiments,   moral 
precepts,   positive  institutions,   extravagant  and 
ridiculous  stories,   and  manifest  lies  and  contra- 
dictions.      Mohammed    liimsc^lf  acknowledired, 
that  it   contained  manj  contradictions ;    but   he 
accounted  for  this  fact,   by  alleging,   that  what 
had  been  communicated  to  him,  in  one  chapter, 
was   repealled  in  a  subsequent  one ;    and  so  he 
charges  this  inconsistency  on   his  Maker.     The 
number  of  abrogated  passages  is  so  great,  that  a 
mussulman   cannot  be  easily  confuted  by   ])ro- 
ving  the  falsehood  of  any  declaration  in  the  Ko- 
ran,  for  he  will  have  recourse  to  this  dotrine  of 
abrogation.      There    is    nothing   in    this    book, 
which  cannnot  easily  be  accounted  for;  nothing, 
above  the  capacity  of  impostors  to  accomplish. 
It  is  artfully  accommodated  to  the  religions  of 
Arabia,  prevalent  at  the  time.    It  gives  encourage- 
ment to  the  strongest  and  most  vicious  passions 
of  human  nature ;  encourages  ambition,  despo- 
tism, revenge,  and  offensive  war ;    opensr  wide 
the  door  to  licentiousness;  and  holds  out  such 
rewards  and  punishments,  as  are  calculated  to 
make  an  impression  on  the  minds   of   wicked 
men.    It  discourages,  and  indeed  forbids,  all  free 
inquiry,  and  all  discussion  of  the  doctrines  which 
it  contains.    Whatever  is  excellent  in  the  Koran, 
is  in  imitation  of  the  Bilile ;'  but  wherever  the 
author  follows  his  own  judgment,   or  indulges 


176 


his  own  imagination,  we  find  falsehood,  impiety, 
or  ridiculous  absurdity.^' 

4.  The  means  by  which  the  religion  of  Mo- 
hammed was  propagated,  were  entirely  different 
from  those,  employed  in  the  propagation  of  the 
Gospel.  If  there  is  any  point  of  strong  resem- 
blance between  these  two  systems,  it  consists 
merely,  in  the  circumstance  of  the  rapid  and 
extensive  progress,  and  permanent  continuance 
of  each.  But  when  we  come  to  consider  the 
means  by  which  this  end  was  attained,  in  the 
two  cases,  instead  of  resemblance,  we  find  again, 
a  perfect  contrast.  Mohammed  did  indeed  at- 
tempt, at  first,  to  propagate  his  religion  by  per- 
suasion and  artifice ;  and  these  efforts  he  conti- 
nued for  twelve  years,  but  with  very  small  suc- 
cess. At  the  end  of  three  years,  he  had  gained 
no  more  than  fourteen  disciples ;  at  the  end  of 
seven  years,  his  followers  amounted  to  little  more 
than  eighty  ;  and  at  the  end  of  twelve  years,  when 
he  fled  from  Mecca,  the  number  was  very  incon- 
siderable. As  far,  therfore,  as  there  can  be  a 
fair  comparison  between  the  progress  of  Christ- 
ianity and  Mohammedanism  ;  that  is,  during  the 
time  that  Mohammed  employed  argument  and 
persuasion  alone,  there  is  no  resemblance.  The 
progress  of  Christianity  was  like  the  lightning, 
which  shineth  from  one  part  of  heaven  to  the 
other ;  extending  in  a  few  years,  not  only  with- 

■^  See  Ryan's  History  of  the  effects  of  Religion  on  Mankind. 


177 


out  aid  from  learning  and  power,  but  in  direct 
op}3osition  to  both,  throughout  the  whole  Roman 
empire,  and  far  beyond  its  utmost  limits:  but 
Mohammedanism, for  twelve  years,  made  scarcely 
any  progress ;  yet  it  commenced  among  an  igno- 
rant, and  uncivilized  people.    During  tliis  period, 
the  progrress  was  scarcely  equal  to  what  might 
be  expected  from  any  artful  impostor.     This  re- 
ligion never  spread  in  any  other    way  than  by 
the  sword.     As  soon  as  the  inhabitants  of  Medina 
declared  in  favour  of  Mohammed  he  changed  his 
whole  plan,  and  gave  out  that  he  was  directed  to 
propagate  his  religion  by  force.  From  this  time, 
he  is  found  engaged  in  war.  He  began  by  attack- 
ing mercantile  caravans,  and  as  his  force  increas- 
ed, went  on  to  conquer  the  petty  kingdoms,  into 
which  Arabia  was  then  divided.*     Somtimes  he 
put  all  the  prisoners  to  death,  and  at  other  times, 
sold  them  into  slavery.     At  first,  the  order  was  to 
masacre  every  creature  that  refused  to  embrace 
his  religion  ;  but  he  became  more  lenient  after- 
wards, especially  to  Jews  and  Christians.     The 
alternative  was,  "  The  Koran,  death,  or  tribute." 
But  it  is  a  great  mistake,  to  suppose  that  the 
conquests  of  Mohammed  himself  were  very  exten- 
sive.    The  fact  is,  that  he  never,  during  liis  life, 
extended  his  dominion  beyond  the  limits  of  Ara- 
bia, except  tint  he  overran  one  or  two  inconsid- 
erable   provinces  of  Syria.     It  was , by  the  Ca- 

■''  Sco  Pri'lcaux's  Life  of  IVInhomet. 


178 


liphs,  his  successors,  that  so  great  a  part  of  Asia, 
ancl  Egypt,  were  brought  into  subjection.  But 
what  is  there  remarkable  in  these  successes,  more 
than  those  of  other  great  conquerors  ?  Surely, 
the  propagation  of  Mohammedanism,  by  the 
sword,  however  rapid  or  extensive, can  never  bear 
any  comparison  with  that  of  Christianity,  by 
the  mere  force  of  truth,  under  the  blessing  of 
heaven. 

5.  The  tendency  and  effects  of  Mohammed- 
anism, when  compared  with  the  tendency  and 
effects  of  Christianity,  serve  to  exhibit  the  lat- 
ter in  a  verry  favourable  light.  The  Christian 
religion  has  been  a  rich  blessing  to  every  coun- 
try which  has  embraced  it ;  and  its  salutary  ef- 
fects have  borne  proportion  to  the  care  which 
has  been  taken  to  inculcate  its  genuine  principles, 
and  the  cordiality  with  which  its  doctrines  have 
been  embraced.  If  we  cast  our  eyes  over  the 
map  of  the  world,  and  inquire,  what  nations 
are  truly  civilized  ?  Where  does  learning  flourish? 
Where  are  the  principles  of  morality  and  the 
dictates  of  humanity  best  understood  ?  Where 
are  the  poor  and  afflicted  most  relieved  ?  Where 
do  men  enjoy  the  greatest  security,  of  life,  pro- 
perty, and  liberty?  Where  is  the  female  sex 
treated  with  due  respect,  and  exalted  to  its  pro- 
per place  in  society?  Where  is  the  education  of 
youth  most  assiduously  pursued?  Where  are  the 
brightest  examples  of  benevolence,  and  where 


179 


do  men  enjoy  most  rational  happiness  ?  I  say,  if 
we  were  called  upon,  to  designate  those  countries,, 
in  which  these  advantages  are  most  hij^hly  en- 
joyed, every  one  of  them  would  be  found  in 
Christendom  ;  and  the  superiority  enjoyed  by 
some,  over  the  others,  would  be  found  to  bear  an 
exact  proportion  to  the  practical  influence  of  pure 
Christianity. 

On  the  contrary,  if  we  take  a  survey  of  the 
rich  and  salubrious  regions,  possesed  by  Moham- 
medans, we  behold  a  wide  spread  desolation.  The 
fairest  portion  of  the  globe,  where  arts,  literature 
and  refinement  formerly  most  flourished,  are  now 
blighted.  Every  noble  institution  has. sunk  into 
oblivion.  Despotism  extends  its  iron  sceptre  over 
these  ill  fated  countries,  and  all  the  tranquillity 
ever  enjoyed,  is  the  dead  calm  of  ignorance  and 
slavery.  Useful  learning  is  discouraged ;  free 
inquiry  proscribed,  and  servile  sul)mission  re- 
quired of  all.  Justice  is  perverted  or  disregard- 
ed. No  man  has  any  security  for  life  or  proper- 
ty ;  and  as  to  liberty,  it  is  utterly  lost,  wherever 
the  Mohammedan  religion  prevails.  While  the 
fanatic  ardour  of  making  j)roselytes  continued, 
the  fury  of  the  propagators  of  this  faith  rendered 
them  irresistible.  Indeed,  their  whole  system 
is  adapted  to  a  state  of  war.  The  best  work 
that  can  be  performed,  according  to  the  Koran, 
is  to  fight  for  the  propagation  of  the  faith,  and 
the  highest  rewards  are  promised  to  those  who 


die  in  battle.  There  is  no  doubt,  but  that 
the  principles  of  the  Koran  greatly  contributed 
to  the  conquests  of  the  Saracens,  by  divesting 
them  of  all  fears  of  death,  and  inspiring  them 
with  an  assurance  of  l)eing  admitted  into  a  sensual 
paradise,  if  it  should  be  their  fate  to  be  slain  in 
battle.  *'  The  sword,"  said  he,  ''  is  the  key  of 
heaven  and  hell;  a  drop  of  blood  shed  in  the 
cause  of  God,  a  night  spent  under  arms,  is  of 
more  avail,  than  two  months  of  fasting  and  pray- 
er. Whosoever  falls  in  battle,  his  sins  are  for- 
given. At  the  day  of  judgment,  his  wounds 
shall  be  resplendent  as  vermilion,  and  odorifer-^ 
ous  as  musk;  and  the  loss  of  his  limbs  shall  be 
replaced  by  the  wings  of  angels  and  cherubim.". 

But  when  they  had  finished  their  conquests, 
and  a  state  of  jieace  succeeded  their  long  and 
bloody  wars,  they  sunk  into  torpid  indolence  and 
stupidity.  While  other  nations  have  been  mak- 
ing rapid  improvements  in  all  the  arts,  they  have 
remained  stationary ;  or  rather  have  been  con- 
tinually going  backward.  They  have  derived 
no  advantages  from  the  revival  of  letters,  the  in- 
vention of  printing,  or  the  improvement  in  the 
arts  and  sciences.  The  people  who  have  been 
subjected  to  their  despotism  without  adopting 
their  religion,  are  kept  in  the  most  degrading  sub- 
jection. 

At  present,  the  Greeks  are  making  noble  ex- 
ertions to  break  the  cruel  yoke,  which  has  op- 


181 


pressed  them,  and  though  unsupported  by  Christ- 
ian nations,  have  succeded  in  expelling  the  Turks 
from  a  large  portion  of  their  eountrj.  God  grant 
them  success,  and  give  them  wisdom  to  make 
a  good  use  of  their  liberty  and  inde])endence, 
when  acquired  and  estabbshed  !  Mohammedan- 
ism was  permitted  to  prevail,  as  a  just  punish- 
ment to  Christians,  for  their  luxury  and  dissen- 
tions.  It  is  to  be  hoped,  however,  that  the  pre- 
scribed time  of  these  locusts  of  the  abyss*  is  near- 
ly come  to  an  end  ;  and  that  a  just  God,  who 
has  so  long  used  them  as  a  scourge  to  Christ- 
ians, as  he  formerly  did  the  Canaanites,  to  be 
thorns  in  the  eyes  and  in  the  sides  to  the  Israel- 
ites, will  soon  bring  to  an  end  this  horrible  des- 
potism, which  has  been  founded  on  a  vile  im- 
posture. The  signs  of  the  times  give  strong  in- 
dications, that  the  Mohammedan  power  will 
shortly  be  subverted.  But  it  is  not  for  us  to 
knoiv  the  times  and  the  seasons,  which  the  Fa- 
'ther  hath  put  in  his  own  power. 

The  only  thing  further,  necessary  to  be  consi- 
dered, in  this  section,  is,  the  miracles  which  have 
been  brought  forward  as  a  counterpoise,  to  the 
miracles  of  Christ  and  his  apostles.  This  is  an 
old  stratagem — at  least  as  early  as  the  second 
century,  when  one  Philostratus,  at  the  request  of 
Julia  Augusta,  wife  of  the  emperor  Severus, 
wrote  a  history,   or  rather  romance,  of  Apollo- 

*  Rev.  ix.  3. 


182 

nius,  of  Tyaua,  a  town  in  Cappadocia.  This 
Apolloniiis  was  nearly  cotemporarj  with  Jesu:? 
Christ ;  but  whether  he  was  a  philosopher,  or  a 
conjurer,  cannot  now  be  ascertained;  for  as  to 
this  story  of  Philostratus,  which  is  still  extant, 
it  is  totally  unsupported  by  any  reference  to  eye 
witnesses  of  the  facts,  or  any  documents  what- 
ever, and  has  throughout,  as  much  the  air  of  ex- 
travagant fiction,  as  any  thing  that  was  ever  pub- 
lished. That  the  design  of  the  writer  was  to 
set  up  this  Apollonius  as  a  rival  to  Jesus  Christ, 
is  not  avowed,  but  is  sufficiently  evident  from 
the  similarity  of  many  of  the  miracles  ascribed 
to  him,  to  facts  recorded  in  the  Gospels,  and 
which  are  manifestly  borrowed  from  the  evan- 
gelical history.  He  is  made  to  raise  the  dead, 
to  cast  out  demons,  and  to  rise  from  the  dead, 
himself,  in  one  instance,  the  very  words  of  the 
demons  expelled  by  Jesus  Christ,  as  recorded  by 
St.  Luke,  ''Art  thou  come  to  torment  us  before 
the  time,^^  are  put  into  the  mouth  of  a  demon 
said  to  be  cast  out  by  Apollonius.  But  in  ad- 
dition to  these  miracles,  his  biographer  pretends 
that  he  saw  beasts  with  a  human  head  and  lion's 
body  ; — women  half  white  and  half  black,  to- 
gether with  phoenixes,  griffins,  dragons,  and  si- 
milar fabulous  monsters. 

In  the  fourtli  century,  Hierocles,  a  bitter  ene- 
my of  Christianity,  instituted  a  comparison  be- 
tween Jesus  and  Apollonius,  in  which,  after  con- 


183 


sidering  their  miracles,  he  gives  tlie  preference 
to  the  latter.  This  book  was  answered  by  Eu- 
sebius,  from  whose  work  only,  we  can  now  learn 
how  Hierocles  treated  the  subject,  as  the  book  of 
the  latter  is  not  extant. 

The  only  conclusion  which  can  be  deduced 
from  this  history  of  ApoUonius,  is,  that  the  mira- 
cles of  Christ  were  so  firmly  believed  in  the  se- 
cond century,  and  were  attended  by  such  testi- 
mony, that  the  enemies  of  Christianity  could  not 
deny  the  facts,  and  therefore  resorted  to  the  ex- 
pedient of  circulating  stories  of  equal  miracles 
performed  by  another. 

Modern  infidels  have  not  been  ashamed  to  re- 
sort to  the  same  stale  device.  Mr.  Hume  has 
taken  much  pains  to  bring  forward  a  great  array 
of  evidence,  in  favour  of  certain  miracles,  in 
which  he  has  no  faith,  with  the  view  of  discred- 
iting the  truth  of  Christianity.  These  have  been 
so  fully  and  satisfactorily  considered  by  Dr. 
Douglass,  Bishop  of  Salisbury,  in  his  Cuite- 
RioN,  and  by  Dr.  Campbell,  in  his  Essay  on 
MiKACLKS,  that  I  need  only  refer  to  these  learn- 
ed authors  for  a  complete  confutation  of  Hume's 
arguments  from  this  source. 

For  the  sake,  however,  of  those  who  may  nor 
have  access  to  these  works,  I  will  lay  down  a 
few  general  principles,  by  which  we  may  distin- 
guish between  true  and  false  miracles  ;  for  which 


184 

1  am  indebted,  piincipally,  to  the  author  of  the 
CiuTERiOiN,  above  mentioned. 

1.  The  nature  of  the  facts  should  be  well  con- 
sidered, whether  they  are  miraculous.  The  tes- 
timony which  supports  a  fact  may  be  sufficient, 
and  yet  it  may  have  been  brought  about  by  natu- 
ral causes. 

The  miracles  of  Jesus  Christ  were  such, 
that  there  was  no  room  for  doubt  respecting  their 
supernatural  character  ;  but  a  great  part  of  those 
performed  by  others,  which  have  received  the 
best  attestation,  were  of  such  a  nature,  that  they 
may  readily  be  accounted  for,  without  supposing 
any  divine  interposition.  The  case  of  the  man 
diseased  in  his  eyes,  said- to  have  been  cured  by 
Vespasian's  rubbing  his  hand  over  them,  and  the 
lame  man  cured  by  a  touch  of  the  emperor's 
foot,  were,  no  doubt,  impositions  practised  by 
the  priests  of  the  temple,  where  they  were  per- 
formed. The  emperor  did  not  pretend  to  pos- 
sess any  miraculous  power,  and  was  induced, 
only  after  much  persuasion,  to  make  the  experi- 
ment. The  facts  as  related  by  Tacitus,  though 
he  was  not  an  eye  witness — it  may  be  admitted — 
are  true.  Such  persons  were  probably  brought 
forward,  and  a  cure  pretended  to  be  made,  but 
there  is  no  evidence  that  there  was  a  real  mira- 
cle. There  was  no  one  present  who  felt  interest- 
ed to  examine  into  the  truth  of  the  miracle.  The 
priests,  who  proposed  the  thing,  had,  no  doubt, 


.    185 

})reparecl  their  subjects ;  aiu]  the  emperor  was 
flattered  with  the  honour  of  being  sejfcteil  by 
their  god,  to  work  a  miracie.  How  often  do 
beggars  in  the  street  im|)os(;  ujjcn  inanj,  by  pre- 
tending to  be  be  blind  and  lanie  ?  The  hi-di 
encomiums  which  Mr.  Hume  bestow<=  on  the 
historian  Tacitus,  in  order  to  set  off  the  testimo- 
ny to  the  best  advantage,  can  have  no  weight 
here ;  for  he  only  rehtted  what  he  had  heard 
from  others,  and  shewed  pretty  evidently  that  lie 
did  not  credit  the  story  himself. 

The  same  may  be  said,  respecting  the  man 
spoken  of  by  Cardinal  de  Retz,  at  Saragossa, 
who  was  represented  as  having  been  seen  with- 
out a  leg,  but  obtained  one  by  rubbing  the 
stump  with  holy  oil.  The  Cardinal  had  no  other 
evidence  of  his  having  ever  been  maimed,  than 
the  suspicious  report  of  the  canons  of  the  Church ; 
and  he  took  no  pains  to  ascertain,  whether  the 
leg,  which  he  had  obtained,  was  really  flesh  and 
blood,  or  an  artificial  limb. 

A  great  part  of  the  cures  said  to  have  been 
performed  at  the  tomb  of  the  Abbe  Paris,  were 
proved,  upon  examination,  to  be  mere  preten- 
ces; and  those  which  were  real,  may  easily  be 
accounted  for  from  the  influence  of  a  heated 
imagination  and  enthusiastic  feelings;  especial- 
ly, since  we  have  seen  the  wonderful  effects  of 
animal  magnetisms  and  metallic  tractors.* 

*  See  iMote  li. 


186 


2.  A  second  consideration  of  great  weight  is, 
that  in  true  miracles  we  can  trace  the  testimony 
to  the  very  time  when  the  facts  are  said  to  have 
occurred,  but  in  false  miracles,  the  report  of  the 
facts  originates  a  long  time  afterwards,  as  in  the 
case  of  Apollonius  ;  and  as,  in  the  case  of  the 
miracles  ascribed  to  Mohammed  by  Abulfeda  and 
Al-Janabbi ;  and  also  of  the  miracles  ascribed  by 
the  Jesuits  to  Ignatius  Loyola,  their  founder, 
which  were  never  heard  of,  until  long  after  his 
death. 

3.  Another  criterion  of  importance,  is,  that  the 
report  of  miracles  should  originate,  and  first  ob- 
tain credit,  in  the  place,  and  among  the  people, 
where  they  are  said  to  have  been  performed. 
This  is  too  remarkably  the  fact,  in  regard  to  the 
miracles  of  the  Bible,  to  require  any  proof.  But 
many  stories  of  miracles  are  rendered  suspicious 
by  the  circumstance  that  they  were  first  reported 
and  believed,in  some  place,far  from  that  in  which 
they  were  alleged  to  have  been  wrought.  The 
miracles  ascribed  by  the  Romanists  to  Francis 
Xavier,  are  condemned  by  both  the  rules  last  men- 
tioned. In  all  his  letters,  while  a  Missionary  in 
the  East,  he  never  hints  that  miracles  had  been 
wrought,  and  a  reputable  writer,  who  gave  some 
account  of  his  labours  nearly  forty  years  after 
his  death,  not  only  is  silent  about  Xavier's  mira- 
cles, but  confesses,  that  no  miracles  had  been 
performed  among  the  Indians.     These  miracles 


187 


were  said  to  be  perforaied  in  the  remote  parts  of 
India  and  Japan,  hut  the  report  of  tliem  was  \mh- 
lished  first  in  Europe.  Almost  all  the  miracles 
ascribed  by  the  Romish  Church  to  her  saints,  fall 
into  the  same  predicament.  The  history  of  them 
was  written  long  after  they  are  said  to  have  been 
performed,  and  often  in  countries  remote  from  the 
place  where  they  are  pretended  to  have  occurred. 

4.  Another  thing  necssary  to  be  taken  into 
view,  in  judging  of  the  genuineness  of  miracles, 
is,  whether  the  facts  were  scrutinized  at  the 
time,  or  were  suffered  to  pass  without  exami- 
nation. When  the  miracles  reported  coincide 
with  the  passions  and  prejudices  of  those  before 
whom  they  are  preformed  ;  or  when  they  are  ex- 
hibited by  persons  in  power,  who  can  prevent  all 
examination  and  put  what  face  they  please  on 
facts,they  may  well  be  reckoned  susj)icious.  Now, 
the  cures  at  the  tomb  of  the  Abbe  Paris,  were 
not  performed  in  these  circumstances.  The  Jan- 
senists  were  not  in  power,  and  their  enemies  not 
only  had  the  opportunity  to  examine  into  the 
facts,  but  actually  did  it  with  the  utmost  dili- 
gence. We  have  reason  to  believe  therefore, 
that  we  have  now  a  true  report  of  the  occurren- 
ces. The  defect  of  these  miracles  is  in  their  na- 
ture, not  in  their  evidence. 

But  in  most  cases,  the  miracles  which  have 
been  reported,  took  place,  when  there  was  no 
opportunity  of  examining  into  the  facts ;  when 


188 


the  people  were  pleased  to  be  confirmed  in  their 
favourite  opinions;  or,  when  the  ruling  pow- 
ers had  some  particular  end  to  answer.^ 

But  supposing  these  miracles  to  be  ever  so 
well  attested,  I  do  not  perceive  how  the  evidence 
of  Divine  revelation  can  be  affected  by  them  ; 
for  if  it  could  be  made  to  appear,  that  they  were 
supported  by  testimony,  as  strong  as  that  which 
can  be  adduced  in  favour  of  the  miracles  of  the 
New  Testament,  the  only  fair  conclusion  is, 
that  in  consistency,  they  who  believe  in  Chris- 
tianity, should  admit  them  to  be  true  ;  but  what 
then  ?  Would  it  follow,  because  miracles  had 
been  wrought  on  some  rare  occasions,  different 
from  those  recorded  in  the  Bible,  that  therefore, 
these  were  of  no  validity  as  evidence  of  divine 
revelation  ?  Would  not  the  fact  that  other  mira- 
cles had  been  wrought,  rather  confirm  our  be- 
lief in  those  which  were  performed  with  so  im- 
portant a  design  ?  Mr.  Hume  does,  indeed,  art- 
fully insinuate,  that  the  various  accounts  of  mi- 
racles which  exist,  cannot  be  true,  because  the 
religions  which  they  were  wrought  to  confirm, 
are  opposite  ;  yet  not  one  of  those  which  he 
brings  forward,  as  being  best  attested,  was  per- 
formed in  confirmation  of  any  new  religion,  or 
to  prove  any  particular  doctrine,  therefore  they 
are  not  opposed  to  Christianity.  If  they  had 
actually  occurred,  it  would  not  in  the  least  dis- 

*  On  this  whole  subject,  see  Dou^laFs's  Criterion* 


189 


parage  the  evidence  for  the  facts  recorded  in  the 
New  Testament.  And,  especially,  it  is  a  strange 
conceit,  that  miracles  performed  within  the  bo- 
som of  the  Christian  Church,  should  furnish  any 
proof  against  Christianity. 

It  is,  however,  no  part  of  the  object  of  those 
who  bring  forward  such  an  array  of  testimony, 
in  support  of  certain  miracles,  to  prove  that 
such  facts  ever  occurred.  This  is  diametrically 
opposite  to  their  purpose.  Their  design  is,  to 
discredit  all  testimony  in  favour  of  miracles,  by 
showing,  that  facts  acknowledged  to  be  false, 
have  evidence  as  strong  as  those  on  which  reveal- 
ed religion  rests.  But  they  have  utterly  failed  in 
the  attempt,  as  we  have  shown ;  and  if  the} 
had  succeeded  in  adducing  as  strons;  testimonv 
for  other  miracles,  then  we  would  readily  admit 
their  truth,  and  that,  in  perfect  consistency  with 
our  belief  in  Christianity. 


SSCTXON     VXIX. 


THE  BIBLE  CONTAINS   INTERNAL  EVIDENCE,  THAT  ITS 
ORIGIN  IS  DIVINE. 

As  the  Old  and  New  Testaments  are  intimate- 
ly connected,  and  form  parts  of  the  same  sjstem, 
it  is  unnecessary  to  make  any  distinction  between 
them,  in  considering  this  branch  of  the  evidence 
of  divine  revelation. 

A  late  writer,*  of  great  eminence  and  popu- 
larity, has  represented  this  species  of  evidence 
as  unsatisfactory,  as  not  capable  of  being  so 
treated  as  to  produce  conviction  in  the  minds  of 
philosophical  infidels,  and  as  opening  a  door  to 
their  most  specious  objections  to  Christianity. 
But,  certainly,  this  is  not  the  most  effectual  me- 
diod  of  supporting  the  credit  of  the  Scriptures. 
Another  popular  writerf  has  gone  to  the  other 
extreme,  and  seems  to  set  little  value  on  the  ex- 
ternal evidences  of  Christianity,  while  he  exhi- 
bits the  internal,  in  a  light  so  strong,  that  his  ar- 
gument assumes  the  appearance  of  demonstration. 

But  these  two  species  of  evidence,  though  dis- 
tinct, are  harmonious,  and  strengthen  each  other. 
There  is,  therefore,  no  propriety  in  disparaging 
the  one,  for  the  purpose  of  enhancing  the  value 

*  Dr.    Clialmors.  f  Soarae    Jenyns. 


'■■i^'.■ 


191 

of  the  other.  I  believe  the  fact  is,  however, 
that  more  instances  have  occurred  of  skeptical 
men  being  convinced  of  the  truth  of  Christianity, 
by  the  internal,  than  the  external  evidences.  It 
is  the  misfortune  of  most  infidels,  that  they  have 
no  intimate  acquaintance  with  the  Bible;  and 
even  many  of  those  who  have  undertaken  to 
write  against  it,  appear  never  to  have  read  it, 
with  any  other  view,  than  to  find  some  ground 
of  objection. 

No  doubt,  it  is  necessary  to  come  to  the  ex- 
amination of  this  species  of  evidence,  with  a  can- 
did and  docile  disposition.  If  reason  be  permit- 
ted proudly  to  assume  the  seat  of  judgment,  and 
to  undertake  to  decide  what  a  revelation  ought 
to  contain,  in  particular;  in  what  manner,  and 
with  what  degree  of  light  it  should  be  commu- 
nicated ;  whether  it  should  be  made  perfectly  at 
once,  or  gradually  unfolded  ;  and  whether,  from 
the  beginning,  it  should  be  universal:  no  doubt, 
the  result  of  an  examination  of  the  contents  of 
the  Bible,  conducted  on  such  principles,  will 
prove  unsatisfatory  ;  and  insuperable  objections 
will  occur  at  every  step  in  the  progress.  It  was 
wise  in  Dr.  Chalmers,  to  endeavour  to  discour- 
age such  a  mode  of  investigation,  as  being  most 
unreasonable;  for  how  is  it  possible,  that  such 
a  creature  as  man,  should  be  able  to  know  what 
is  proper  for  the  infinite  God  to  do,  or  in  what 
way  he  should  deal   with   his  creatures   upon 

Q  2 


192 

earth  ?  To  borrow  the  lan£:uage  of  this  power- 
ful writer  ;*  ''We  have  experience  of  man,  but  vve 
have  no  experience  of  God.  We  can  reason  upon 
the  prcicedure  of  man  in  given  circumstances, 
because  this  is  an  accessible  sul)ject,  and  comes 
under  the  cognizance  of  observation ;  but  we 
cannot  reason  on  the  procedure  of  the  Almighty 
in  given  circumstances."  But  when  he  speaks 
"  of  disclaiming  all  support  from  what  is  com- 
monly understood  by  the  internal  evidence"  and, 
''  of  saving  a  vast  deal  of  controversy,  by  prov- 
ing that  all  this  is  superfluous  and  uncalled  for," 
I  am  constrained  to  think,  that  instead  of  aiding 
the  cause  of  Christianity,  the  excellent  author 
has  attempted  to  take  away  one  of  its  firmest 
props.  The  internal  evidence  of  revelation  is 
analogous  to  the  evidence  of  the  being  and  per- 
fections of  God,  from  the  works  of  creation : 
and  the  same  mode  of  reasoning  which  the  deist 
adopts,  relative  to  the  doctrines  and  insthutions 
of  the  Bible,  the  atheist  may  adopt,  with  equal 
force,  against  the  existence  of  a  God.  If  men 
will  be  so  pre^sumptuous  as  to  determine,  that  if 
God  makes  a  world  he  will  form  it  according  to 
their  ideas  of  fitness,  and  that  the  apparent  im- 
perfections and  incomprehensibilities  in  the  ma- 
terial universe,  could  never  have  proceeded  from 
a  Being  of  infinite  perfection,  atheism  must  fol- 

^  CJialmers'   Evidences. 


Ids 

low  of  course.  But  if,  notwithstanding  all  these 
apparent  evils  and  obscurities,  there  is  in  the 
structure  of  the  world,  the  most  convincing  evi- 
dence of  the  existence  of  an  all-wise  and  all- 
powerful  Being  ;  why  may  w^e  not  expect  to 
find  the  same  kind  of  evidence,  impressed  on  a 
revelation  from  God  ?  Upon  Dr.  Chalmers'  prin- 
ciples, we  ought  to  depend  simply  on  historical 
testimony,  for  the  fact,  that  God  created  this 
world  ;  and  '  disclaim  all  support'  from  what 
may,  without  impropriety,  be  termed  the  internal 
evidence  of  the  existence  of  God,  derived  from 
the  contemplation  of  the  work  itself.  The  truth, 
however,  is,  that  every  thing  which  proceeds 
from  God,  whatever  difficulties  or  obscurities 
accompany  it,  will  contain  and  exhibit  the  im- 
press of  his  character.  As  this  is  resplendently 
visible  in  the  heavens  and  the  earth,  it  is  reason- 
able to  think,  that  it  will  not  be  less  manifest  in 
his  word.  If  the  truths  contained  in  a  revela- 
tion be  worthy  of  God,  they  will  be  stamped  with 
his  image ;  and  if  this  can  be,  in  any  measure, 
discovered,  undoubtedly,  it  furnishes  the  most 
direct  and  convincing  evidence  of  their  divine 
ori2;in.  In  fact,  this  is,  without  being  reduced 
to  the  form  of  a  regular  argument,  precisely  the 
evidence  on  which  the  faith  of  the  great  body  of 
Christians  has  always  rested.  They  are  incapa- 
ble of  appreciating  the  force  of  the  external  evi- 
dence.    It  requires  an  extent  of  learning,  which 


194 

plain,  labouring  Christians,  cannot  be  supposed 
commonly  to  possess.  But  the  internal  evidence 
is  within  their  reach:  it  acts  directly  upon  their 
minds,  whenever  they  read  or  hear  a  portion  of 
the  word  of  God.  The  belief  of  common,  un- 
learned Christians,  is  not  necessarily  founded  in 
the  mere  prejudice  of  education  :  it  rests  on  the 
best  possible  evidence.  And  as  there  is  a  faith 
which  is  saving,  and  to  which  a  purifying  effica- 
cy is  ascribed  ;  if  we  inquire,  on  w  hat  s})ecies  of 
evidence  this  depends,  it  must  be  answered,  on 
internal  evidence :  not,  indeed,  as  perceived  by 
the  unaided  intellect  of  man,  but  as  it  is  exhibit- 
ed to  the  mind,  by  the  illumination  of  the  Holy 
Spirit.  We  cannot  consent^  therefore,  to  give 
up  this  species  of  evidence,  as  "superfluous  and 
uncalled  for,"  but  must  consider  it,  if  not  the 
most  effectual  to  silence  gainsayers,  yet  certainly 
the  most  useful  to  the  real  Christian  ;  and  if  un- 
believers could  be  induced  to  attend  to  it,  with 
docility  and  impartiality,  there  is  reason  to  think, 
that  they  would  experience  its  efficacy,  in  the 
gradual  production  of  a  firm  conviction  of  the 
truth  of  Christianity.  The  internal  evidence  of 
the  truth  of  the  Scriptures,  cannot  be  fully 
brought  into  view,  in  any  other  way,  than  by  a 
careful  study  of  the  Bible.  It  cannot  easily  be 
put  into  the  form  of  logical  argument,  for  it  con- 
sists in  moral  fitness  and  beauty  ;  in  the  adapta- 
tion of  the  truth  to  the  constitution  of  the  human 


195 

mind ;  in  its  astonishing  power  of  penetrating 
and  searching  the  heart,  and  affecting  the  con- 
science. There  is  a  sublime  sanctity  in  the  doc- 
trines and  precepts  of  the  Gospel  ;  a  devotional 
and  heavenly  spirit,  pervading  the  Scriptures ;  a 
purity  and  holy  tendency, which  cannot  but  be  felt 
by  the  serious  reader  of  the  word  of  God  ;  and 
a  power  to  soothe  and  comfort  the  sorrowful 
mind  :  all  which  qualities  may  be  perceived,  and 
will  have  their  effect,  but  cannot  be  embodied 
and  presented,  with  their  full  force,  in  the  form 
of  argument.  But,  although  this  evidence,  from 
the  nature  of  the  case,  cannot  be  exhibited  in 
its  entire  body,  to  any,  but  those  who  study  the 
Scriptures,  and  meditate  on  their  truths,  day  and 
night,  yet  it  is  possible  to  select  some  prominent 
points,  and  present  them  to  the  reader,  in  such 
a  light,  as  to  produce  a  salutary  impression.  This 
is  what  will  now  be  briefly  attempted,  in  the 
following  remarks,  which  might,  without  diffi- 
culty, be  greatly  enlarged. 

1.  The  scriptures  speak  of  God  and  his  attri- 
butes, in  a  way  which  accords  with  what  right 
reason  would  lead  us  to  expect,  in  a  divine  re- 
velation. He  is  uniformly  represented  in  the 
Bible,  as  one,  and  as  a  Being  of  infinite  perfec- 
tion ;  as  eternal, — omnipotent, — onniiscient, — 
omnipresent, — and  immutable.  And  it  is  truly 
remarkable,  that  these  correct  and  sublime  vi(!ws 
of  theology  were  entertained  by  those  who  pos- 


196 

sessed  the  Scriptures,  when  all  other  nations 
had  fallen  into  the  grossest  polytheism,  and  most 
degrading  idolatry.  Other  nations  were  more 
powerful,  and  greatly  excelled  the  Israelites  in 
human  learning;  but  in  the  knowledge  of  God, 
all  were  in  thick  darkness,  whilst  this  people  en- 
joyed the  light  of  truth.  Learned  men  and  phi- 
losophers arose  in  different  countries,  and  obtain- 
ed celebrity  on  account  of  their  theories,  but 
they  effected  no  change  in  the  popular  opinions: 
indeed,  they  could  not  enlighten  others,  when 
they  were  destitute  of  the  light  of  truth  them- 
selves. However  deists  may  deride  and  scoff  at 
the  Bible,  it  is  a  fact  capable  of  the  clearest 
proof,  that  had  it  not  been  for  the  Scriptures, 
there  would  not,  at  this  time,  be  such  a  thing, 
as  pure  theism,  upon  earth.  There  is  not  now^ 
in  the  world,  an  individual,  w^ho  believes  in  one 
all-perfect  God,  whose  knowledge  of  this  truth, 
may  not  be  traced  directly  or  indirectly,  to  the 
Bible. 

How  can  it  be  accounted  for,  that  the  true 
theology  should  be  found  accompanying  the 
Scriptures,  in  all  ages,  while  it  w^as  lost,  every- 
where else  ;  unless  we  admit,  that  they  are  a 
revelation  from  God?  If  the  knowledge  of  the 
true  God  as  received  by  the  Jews  was  the  disco- 
very of  reason,  why  was  it  that  other  nations 
advanced  far  beyond  them,  in  learning  and  men- 
tal culture,  never  arrived  at  the  knowledge  of 
his  inipjrtant  truth  ? 


197 

It  is  true,  indeed,  that  the  Scriptures  some- 
times represent  God  as  having  bodily  parts,  and 
human  passions  ;  but  a  little  consideration  will 
show  the  attentive  reader,  that  all  these  expres- 
sions are  used,  in  accommodation  to  the  manner 
of  speaking  among  men.  The  truth  is,  that  all 
human  language  is  inadequate  to  express  the  at- 
tributes and  operations  of  the  Supreme  Being. 
He  is  infinitely  above  our  conceptions,  both  in 
his  essence,  and  mode  of  existence  and  actinji. 
We  can  do  no  more  than  approximate  towards 
just  ideasjonthis  subject.  When  we  speak  of  Him, 
we  are  under  the  necessity  of  conceiving  of  his 
perfections  and  operations  with  some  relation  to 
the  faculties  and  operations  of  the  human  mind, 
and  to  employ  language  expressive  of  human  acts 
and  feelings  :  for  all  other  language  would  be 
unintelligible.  The  necessity  of  this  accomoda- 
tion extends  much  further  than  many  seem  to 
suppose  :  it  exists  not  only  in  relation  to  words, 
which,  taken  literally,  convey  the  idea  of  bodily 
members  and  human  passions,  but  also  in  regard 
to  those  which  express  the  operations  of  will  and 
intellect.  This  mode  of  speaking,  therefore,  in- 
stead of  being  an  objection  against  the  Bible,  is 
an  argument  of  the  wisdom  of  its  Author,  who 
has  spoken  to  man  in  the  only  way  in  which  he 
couid  i.e  understood. 

Again,  it  is  seen  by  the  most  cursory  reader, 
that  truth  is  not  tauirht  in  the  Bible,  in  a  scienti- 


198 


lie,  or  systematic  order.  We  have  here,  no  pro- 
foLiiid  metaphysical  disquisitions ;  no  discussion 
of  philosophical  principle  s  ;  no  array  of  artificial 
dialectics  ;  and  no  systematic  arrangement  of  the 
subjects  treated.  In  all  this,  there  may  be  great 
wisdom  and  whether  we  can  see  the  reason,  or 
not,  the  objection  to  revelation,  on  this  ground, 
is  not  greater  than  the  one  which  may  be  made 
to  the  natural  world  because  the  materials  for 
building  which  it  contains,  are  not  found  erected 
into  houses ;  and  because  all  its  fields  and  for- 
ests are  not  placed  in  the  order  of  an  artificial 
garden,  or  regular  orchards 

The  method  of  speaking  of  God,  in  the  Sacred 
Scriptures,  is  at  once  most  simple,  and  sublime. 
Few  words  are  employed,  but  these  are  most 
significant.  When  Moses  wished  to  receive  an 
appropriate  name  which  he  might  mention  to 
Pharaoh,  to  whom  he  was  sent,  he  was  directed 
to  say,  I  AM  THAT  I  AM  hath  sent  me.  And 
when,  on  another  occasion,  the  name  of  the 
Most  High  was  declared  to  Moses,  it  was  in  the 
followi4ig    remarkable    words,  the  lord,   ihe 

LORD  god,  merciful  AND  GUACIOUS,  LONG  SUF- 
fering and  abundant  in  goodness  and  truth. 
Keeping  mercy  for  thousands  ;    forgiving 

INIQUITY,  and  transgression  AND  SIN  ;  AND 
THAT  WILL    BY    NO    MEANS    CLEAR    THE    GUILTY. 

If  the  most  perfect  simplicity,  united  with  the 
highest  sublimity  would  be  received  as  a  proof, 


199 


that  the  writers  of  these  books  were  inspired, 
we  could  adduce  hundreds  of  passages  of  this 
description;  but- we  mean  not  to  lay  any  undue 
stress  on  the  argument  derived  from  this  source. 

The  glory  of  the  Scriptures  is  the  revelation 
which  they  contain  of  the  moral  attributes  of 
God.  These  are  manifested  with  but  a  feeble 
light,  in  the  works  of  creation,  but  in  the  Bible, 
they  shine  with  transcendent  lustre.  It  would, 
by  no  means  comport  with  the  intended  brevity 
of  this  work,  to  enter  much  into  detail  on  this 
subject,  but  I  must  beg  the  indulgence  of  the 
reader,  while  I  endeavour  to  bring  distinctly  into 
view,  the  account  which  the  Scriptm'es  give  us 
of  the  HOLINESS,  and  the  goodness  of  oou. 

These  two  attributes  are  stamped  on  the 
pages  of  the  Bible,  and  form  its  grand  character- 
istic. It  is  of  no  importance,  whether  we  consi- 
der each  of  these  as  distinct,  or  as  expressive 
of  two  aspects,  in  which  the  same  infinite  ex- 
cellence is  exhibited.  Who  can  open  this  sacred 
book  without  perceiving  that  the  God  of  tiie 
Bible  is  HOLY?  All  his  laws,  institutions,  and 
dispensations  are  holy  ;  even  those  laws  which 
are  ceremonial  have  this  characteristic.  Every 
person,  edifice,  and  utensil,  employed  in  his  wor- 
ship, must  be  solemnly  consecrated  ;  and  all  must 
approach  God  with  caution  and  reverc^nce,  be- 
cause he  is  HOLY.  The  very  gromid  where  he 
occasionally   makes  himself  known,  is  rendered 

R 


200 


holy.  Every  external  sign  and  emblem  of  pro- 
found reverence  is  required  in  them,  who  wor- 
ship Him  ;  and  when  he  manifests  himself  with 
more  than  usual  clearness,  the  holiest  men  are 
overwhelmed,  and  become  as  dead  men,  under  a 
sense  of  their  own  vileness.  And  not  only  so, 
but  even  the  heavenly  hosts,  who  are  free  from 
every  stain  of  sin,  seem  to  be  overwhelmed  with 
the  view  of  the  holiness  of  God.  They  not 
only  cry  to  one  another,  as  they  worship  around 
his  august  throne,  holy,  holy,  holy,  but  they 
are  represented,  as  falling  prostrate  at  his  feetj 
and  veiling  their  faces,  in  token  of  profound  ve- 
neration. All  those  passages  of  Scripture,  which 
speak  of  the  w^rath,  the  indignatiot^,  the  fury, 
the  JEALOUSY,  or  the  anger  of  the  Almighty,  are 
no  more  than  strong  expressions  of  his  infinite 
holiness.  All  his  severe  judgments  and  threaten- 
ings  ;  all  the  misery  which  he  ever  inflicts  on  his 
creatures,  in  this  world  or  the  next;  and  above 
all,  the  intense  and  protracted  sufferings  of 
Christ,  are  exhibitions  of  the  holiness  of  God. 
Now,  if  there  be  a  God,  he  must  be  holy  ; 
and  if  he  make  a  revelation  of  himself,  it  will 
be  marked  with  this  impress  of  his  character. 
But  wicked  men  would  never  have  made  this  at- 
tribute so  prominent;  they  would  rather  have 
heen  disposed  to  keep  it  entirely  out  of  view, 
lliere  is  no  truth  more  evident  to  the  attentive 
observer  of  human  nature,  than  that  men  do  not 


201 


naturally  love  holiness,  although  they  are  oblig- 
ed to  acknowledge  its  worth.     This,  I  believe, 
is  the  true  reason  why  the  Scriptures,  altiiough 
they  contain  the  highest  excellence  in   composi- 
tion,  both  in  prose  and  poetry,  of  which  a  good 
taste  cannot  be  insensible,  are  neglected  by  liter- 
ary men,  or  rather  studiously  avoided.     A  mere 
fragment  of  any  other  book,  if  it  could  claim  an 
€qual  antiquity  with  the  Bible,   and  especially, 
if  it  contained  so  much   excellence,   would  be 
sought  after  with  avidity,  by  all  men  of  taste; 
but  the  Bible  remains  almost  as  much  unstudied, 
as  the  Koran.     This   has  often  appeared  to  me 
paradoxical ;  but  I  am  now  f)ersuaded,  that  the 
true  reason  is  the  awful  holiness  of  God  as  ex- 
hibited in  this   book,  and  impressed  on   almost 
every  page.     This  glares  upon  the  conscience  of 
an  unholy  man,  as  the  meridian  sun  on  diseased 
eyes.     God  is  a  consuming  fike.       But   this 
common  dislike  of  the  Bible,  even  in  men  of  re- 
fined taste,   and   decent  lives,  furnishes  a  strong 
argument  for  its   divine   origin.     The  question 
before  us,  is,  who  composed  this  book — inspired 
men,  or  wicked  impostors  ?     The  characteristic, 
which   we   have   [)een   considering,   will  accord 
perfectly  with  the  former  supposition,  but  never 
can  be  reconciled  with   the   latter.     There  is  a 
moral  certainty,  that  base  imj)Ostors  never  would 
have  written  a  book,  the  most  remarkable  trait 
of  which  is,  holiness. 


2m 


The  GOODNESS  OF  God,  or  that  benevolence 
which  he  exercises  towards  his  creatures,  as  it 
appears  in  the  providence  which  sustains  and 
feeds  so  great  a  muhitude  of  creatures,  and 
which  is  so  conspicuously  manifested  to  the  hu- 
man family,  is  often  celebrated  in  the  Scrip- 
tures. Some  of  the  most  beautiful  and  sublime 
poems  which  were  ever  written,  are  employed 
in  celebrating  the  praise  of  God  for  his  marvel- 
lous goodness.  The  reader  is  requested  to  turn 
to  the  xxxiv,  the  ciii,  civ,  cxlv,  cxlvi,  cxlvii,  and 
cxlviii.  Psalms,  as  an  exemplification  of  this  re- 
mark. 

But  there  is  another  and  a  peculiar  view  of 
the  divine  goodness,  given  in  the  Scriptures.  It 
is  that  form  of  goodness  called  mekcy.  It  is 
the  love  of  creatures  who  had  forfeited  all  claim 
to  any  kindness.  It  is  the  bestowing  of  pardon 
and  salvation  on  those  who  are  condemned  to 
death  by  the  righteous  law  of  God ;  and  this, 
without  shewing  himself  less  displeased  with 
their  sins,  than  if  he  had  punished  them  for- 
ever. This  is  the  view  of  divine  goodness, 
which  is  peculiar  to  the  Bible.  Reason  could 
not  have  formed  a  conjecture  concerning  it. 
It  is  the  developement  of  a  trait  in  the  divine 
character,  before  unknown.  To  reveal  the  mer- 
cy of  God,  may  with  truth  be  said,  to  be  the 
principal  object  of  the  Bible.  But  our  idea  of 
this  divine  goodness  is  very  imperfect,  until  we 


203 


learn,  in  what  way  it  was  manifested.  No  words 
can  expess  this  so  well,  as  those  of  Christ  him- 
self, "  God  so  loved  the  world  that  he  gave  his 
only  begotten  Son,  that  whosoever  belleveth  in  him- 
should  not  perish,  but  have  everlasting  life.'''' 

To  many,  perhaps,   it    will   appear,  that  this 
love  is  so  extraordinary,  that   it  rather  forms  an 
objection  against  the  Bible,  than  an  argument  in 
its  favour.     If  the    wonderfid  and  unparalleled 
nature  of  any  thing  were  an  objection  to  it,  then 
f  acknowledge,  that  there  would  be  some  ground 
for   this   opinion.     But  what  is  there   \^  hich  is 
not  full  of  wonders,  when  we  come  to  contem- 
plate it  attentively  ?    It  is  wonderful  that  there 
should  exist  sjich  a  creature  as  man,  or  such  a 
body  of  light  as  the  sun  ;  Ijut  shall  we  theieibrc 
refuse  to  believe  in  their  existence?    To  come 
nearer  to  the  subject,   what  is  there  in  the  cha- 
racter of  God,  or  his  works,  wiiich  is  not  calcu- 
lated to  fill  the  mind  with  surpassing  wonder!  His 
eternity — His    omniscience — His   omnipresence 
— His  creating  power,  and  universal  j)r()vidence, 
are  so  wonderfid,  that  W(^  are  at  a  loss  to  say 
which  is  most  wonderful ;  or  whether  any  thing 
else  can  be  more  wonderful.      But  is  this  any  ar- 
gument ao^ainst  their  reality  ?    And  if  God  is  so 
wonderfid    in  his  other  attributes,   shall  we  ex- 
pect to  find  nothing  of  this  kind,    in   bis  Lovf:, 
which  is  his  highest   sjlory  ?  There  is  indeed  no 
goodness  of  this  sort  anong  men;   but  shall  we 


204 


make  onr  faint  and  limited  shadow  of  perfection, 
the  measure  by  which  to  judge  of  the  character 
of  the  infinite  God  ?  How  unreasonable  such  a 
procedure!  The  objection  derived  from  the  in- 
significance of  man,  tiie  object  of  this  wonder- 
ful love,  is  delusive ;  for  the  same  objection 
would  lie,  if  his  powers  were  increased  ever  so 
much.  In  comparison  with  God,  all  creatures 
may  be  considered  as  on  a  level;  in  this  view,  all 
distinctions  among  them  are,  as  it  were,  annihi- 
lated. How  easy  would  it  be  to  construct  an 
argument  against  the  providence  of  God,  on  the 
same  principles !  There  are  innumerable  myr- 
iads of  animalcules,  invisible  to  man,  all  of 
which  have  a  perfect  organization,  and  no  more 
than  an  ephemeral  existence.  It  might  be  said, 
these  minute  creatures  are  too  diminutive,  to 
occupy  the  attention  of  an  infinite  Being.  It 
might  be  said,  that  the  display  of  so  much  skill 
in  the  organization  ol  creatures  of  a  day,  was 
unsuitable  to  the  wisdom  of  God.  But  how- 
ever plausible  such  objections  may  be  made  to 
appear,  they  are  all  founded  in  a  j)resumptuous 
intrusion  into  what  does  not  a])pertain  to  us  * 
and  concerning  which,  we  have  no  ability  to 
form  any  correct  judgment.  The  truth  is,  that 
man  has  an  infinitude  below  him,  as  well  as 
above  him,  in  the  gradation  of  being.  I  do  not 
mean  to  say,  that  creation  is  absolutely  infinite, 
hut  that  we  can  hx  no  bounds  to  the  possibility 


205 


of  a  continual  existence  of  creatures  on  the  scale 
of  perpetual  diminution,  any  more  than  we  can 
to  the  possibility  of  creatures  still  increasinji:,  iii 
magnitude,  above  us.  In  this  resjXMt,  as  in 
others,  we  stand  between  two  infinituiies,  the 
great  and  the  small,  if  I  may  so  speak.  A  sin- 
gle drop  of  liquid  contains  myriads  of  perfectly 
organized  creatures;  and  who  knows  but  every 
particle  of  the  blood  of  these  invisible  animal- 
cules may  contain  other  worlds  of  beings  still 
more  minute,  without  it  being  possible  for  us  to 
fix  any  limit  to  the  diminution  in  the  size  of  crea- 
tures. 

But  to  return  ;  unless  it  can  be  shown  that 
such  love,  as  that  exhibited  in  the  Gospel,  is  im- 
p(«ssible,  which  will  not  be  pretended  ;  or  that 
it  is  repugnant  to  the  moral  attribute's  of  God  ; 
its  wonderful  nature  can  never  be  properly  used 
as  an  argument  against  its  existence.  Rather, 
it  should  be  argued,  the  more  wonderful,  the 
more  like  to  God  ;  the  more  wonderful,  if  no 
appearance  of  human  ueakness  accompany  it, 
the  more  unlikely  to  be  the  invention  of  man. 

And,  here,  I  would  mention  an  idea,  which, 
if  correct,  wall  shed  light  on  this  subject ;  name- 
ly, that  wonder  is  congenial  to  the  constitution 
of  our  minds.  The  soul  of  man  never  enjoys 
more  elevated  emotions  and  more  exalted  j)lea- 
sure,  than  in  the  contemplation  of  objects  so 
great  and  vast,  as   to  be  perfectly  incomprehen- 


20G 


sible.  This  is  the  foundation  of  that  perpetual 
adoration  which  occupies  the  inhabitants  of  Hea- 
ven. An  incomprehensible  God  is  the  object 
of  contemplation  and  wonder  to  every  creature. 

2.  The  account  which  the  Bible  gives  of  the 
origin  and  character  of  man,  accords,  very  ex- 
actly, with  reason  and  experience. 

Indeed,  this  is  the  only  source  of  our  know- 
ledge respect  ins:  the  circumstances  in  which  man 
was  placed,  when  he  came  from  the  hand  of  his 
Creator.  Here  we  learn  the  origin  of  many 
things  which  we  observe,  but  the  reason  of  which 
we  never  could  have  discovered.  The  Bible 
teaches  us,  that  the  wickedness  which  has  exist- 
ed in  all  ages  and  among  all  people,  originated 
in  the  apostacy  of  the  first  pair.  It  tells  us  the 
reason  of  covering  the  body  with  clothing,  which 
is  the  custom  of  all  nations,  even  where  clothing 
is  unnecessary  to  preserve  the  body  from  the  ef- 
fects of  cold.  Here,  we  learn  the  cause  of  the 
earth's  producing  briers  and  thorns  spontaneous- 
ly, while  useful  grain  and  fruits  must  be  culti- 
vated. Here,  we  learn  the  origin  of  marriage, 
and,  of  the  curse  which  has  followed  the  female 
sex,  through  all  ages.  Moses  has  also  given  us  the 
origin  of  that  species  of  religious  worship,  which 
was  anciently  practised  among  all  people,  but  of 
which,  reason  can  teach  us  nothing,  I  mean 
the  sacrifi('e  of  animals  on  an  altar,  and  the  of- 
ferings of  grain,  and  of  incense,  &c.     He  has 


207 

also  related  the  fact  of  a  universal  deluge,  of 
which  we  have  so  many  ocular  proois,  in  every 
country,  and  on  every  mountain. 

The  dispersion  of  the  human  family  over  the 
face  of  the  earth,  and  the  origin  of  the  se\eral 
nations  of  antiquity,  are  recorded  in  the  Bible : 
and,  although,  this  record  is  contained  in  a  single 
short  chapter,  and  has  much  obscurity,  to  us  ; 
yet  Bishop  Watson  declared,  that  if  he  had  no 
other  evidence  of  the  authenticity  of  the  Penta- 
teuch, besides  the  tenth  chapter  of  Genesis,  he 
would  deem  that  alone,  satisfactory.* 

The  origin  of  the  diversity  of  language,  is 
also  found  in  the  Bible,  and  not  learned  from 
any  other  source.  Indeed,  the  origin  of  language 
itself,  concerning  which  philosophers  have  dis- 
puted so  much,  is  very  evident  from  the  history 
of  Moses.  Many  learned  men  have  thought 
that  alphabetical  writing  took  its  rise  from  the 
writing  of  the  decalogue,  by  the  finger  of  God, 
upon  the  tables  of  stone  ;  and  I  believe,  that  it 
would  be  found  very  difficult  to  prove,  by  any 
authentic  documents,  that  this  art  existed  be- 
fore. Be  this  as  it  may,  it  must  be  admitted, 
that  the  earliest  specimen  of  alphabetical  writing 
now  extant,  is  contained  in  the  Bible. 

To  these  particulars  it  may  be  added,  that  we 
have  an  account,  in  the  Bible,  of  those  nations 
and  people,  concerning  whom  the  earli(  st  pro- 

*  Seo  Watson's  Address  to  S(;off^r«, 


^oc 


fane  historians  treat,  long  before  their  histories 
commence ;  and  when  the  sacred  history  comes 
down  to  that  period,  when  the  affairs  of  nations 
are  described  by  others,  it  receives  ample  corro- 
boration from  their  narratives,  as  well  as  gives 
great  light,  to  enable  us  to  understand  many 
things,  which  they  have  imperfectly  recorded. 

But  the  account  which  the  Bible  gives  of  the 
moral  condition  of  man,  is  that,  which  is  now 
most  to  our  purpose.  In  all  ages,  and  circum- 
stances, the  human  race  are  represented  as  ex- 
ceedingly depraved  and  wicked.  Every  man  is 
declared  to  be  a  transgressor,  and  the  root  of  this 
depravity  is  placed  in  the  heart.  Many  of  the 
gross  crimes,  to  which  all  are  inclined,  and  into 
the  practice  of  which  many  fall,  are  enumerated  ; 
and  where  these  are  avoided  and  concealed,  the 
heart  is  described  as  deceitful  and  desperately 
wicked  ;  and  that  pride  and  hypocrisy  which 
spread  a  false  covering  over  the  true  character  of 
man,  are  denounced,  as  among  the  things  most 
hateful  to  God. 

Now  if  this  picture  is  not  taken  from  the  life  ; 
if  the  character  of  man  is  entirely  different  from 
that  delineated  in  the  Scriptures ;  or  if  the  vices 
of  our  nature  are  exaggerated  ;  however  difficult 
it  may  be  to  account  for  such  misrepresentation, 
still  it  would  furnish  a  strong  argument  against 
the  inspiration  of  the  writers  of  the  several  books 
of  which  the  Bible  consists.     But,  on  the  other 


1^09 

hand,  if  the  character  of  man,  as  given  in  the 
Scriptures,  is  found  exactly  to  correspond  with 
universal  experience  and  ohservation,  it  will  he 
an  incontestable  proof,  that  the  writers  were 
guided  by  a  strict  regard  to  truth,  in  their  com- 
positions. To  enter  into  a  particular  consider- 
ation of  this  subject,  does  not  comport  with  the 
plan  of  this  work  ;  but  for  the  truth  of  the  repre- 
sentations of  Scripture,  I  would  ajipeid  to  all 
authentic  history,  and  to  every  man's  ou  n  ohsi  r- 
vation  and  experience.  The  description  which 
the  Apostle  Paul  gives  of  the  vices  of  the  Hea- 
then world,  in  his  time,  is  corroborated  by  all 
the  historians,  and  satirists,  who  lived  near  that 
period.  And  who  needs  a  laboured  proof,  to 
show,  that  men  have  generally  a  tend(  ncy  to  be 
wicked  ?  Every  civil  institution,  and  all  (he  most 
expensive  provisions  of  civil  government  are  in- 
tended to  set  np  barriers  against  the  violence, 
injustice,  and  licentiousness  of  man.  Indeed, 
civil  government  itself,  originated  in  nothing 
else,  than  the  necessity  of  protection  against  the 
wickedness  of  men.  This,  however,  is  a  pain- 
ful and  mortifying  conclusion  ;  and  it  is  not  won- 
derful, that  pride  and  self  flattery  should  render 
us  reluctant  to  admit  it;  nevertheless,  every  im- 
partial man  must  acknowledge,  that  our  character 
is  correctly  drawn  in  the  Bil)le. 

There  is  something  wonderful,  in  tlie  power 
wdiich  the  word  of  God  possesses  over  tbe  con- 


210 


sciences  of  men.  To  those  who  never  read  or 
hear  it,  this  fact  must  be  unknown;  but  it  is 
manifest  to  those  who  are  conversant  with  the 
sacred  vohime,  or  who  are  in  the  habit  of  hear- 
ing it  expounded.  Why  should  this  book,  above 
all  others,  have  the  power  of  penetrating,  and, 
as  it  were,  searching  the  inmost  recesses  of  the 
soul,  and  showing  to  a  man  the  multitude  and 
enormitv  of  the  evils  of  his  heart  and  life?  This 
may,  by  some,  be  attributed  to  early  education, 
but  I  believe,  that  if  the  experiment  could  be 
fairly  tried,  it  would  be  found,  that  men  who 
had  never  been  brought  up  with  any  sentiments 
of  reverence  for  the  Bible,  would  experience  its 
power  over  the  conscience.  The  very  best  cure, 
therefore,  for  infidelity,  would  be,  the  serious 
perusal  of  the  Holy  Scriptures.  "77ie  entrance 
of  thy  word  givet/i  light.  The  Laiv  of  the  Lord, 
is  perfect,  converting  the  souV^ 

3.  It  deserves  our  special  attention,  in  consi- 
dering the  internal  evidences  of  Christianity, 
that  the  Scriptures  contain  explicit  information, 
on  those  points,  on  which,  man  stands  most  in 
need  of  instruction.  These  may  be  reduced  to 
three:  first,  the  doctrine  of  a  future  state  of  re- 
tribution; secondly,  the  assurance  that  sin  may 
be  pardoned,  and  the  method  by  which  this  can 
consistently  be  done  ;  and  thirdly,  the  means  of 
restoring  the  depraved  nature  of  man  to  a  state 
of  rectitude.     We  are  not  capable  of  determin- 


211 


ins:,  i»  pjirticulnr,  as  we  have  heforc  shown, 
wliat  a  revelation  shoiiM  contaiii,  but  it  is  rea- 
sonable to  think,  that  if  God  give  a  revelation, 
it  will  contain  some  insiiuetion  on  these  impor- 
tant points. 

And  when  we  exaiuine  what  the  Scriptures 
teach,  on  tliest^  subjects,  it  is  f\)und  that  the  doc- 
trine is  wor-hy  oi' God,  and  so  adapted  to  the 
necessities  of  man,  that  it  affords  a  strons:  ariiii- 
nient  in  favoiir  of  their  inspiration. 

The  certaint}^  of  a  future  existence  to  man, 
is  a  prominent  feature  in  the  New  Testament. 
The  connexion  between  our  present  conduct  and 
future  condition,  is  clearly  and  expressly  incul- 
cated. Many  interesting  and  momentous  truths, 
connected  with  the  world  to  come,  are  present- 
ed in  a  iii^ht  the  best  calculated  to  make  a  dee{) 
and  salutary  impression  on  the  mind.  It  is  !e- 
vealed,  that  there  will  be  a  general  judgment,  of 
all  men  ;  and  that  God  hath  appoint(  d  a  day 
when  this'event  shall  take  place:  it  is  moreover, 
taught,  in  the  New  Testament,  that  not  only 
will  every  man  be  judged,  but  ev(M-y  action  of 
every  individual,  whether  it  be  good  or  bad,  will 
be  brouirht  under  review  :  and  that  the  eternal 
destiny  of  all  men  will  be  fwcd,  agnM'ably  to 
the  judicial  decision  of  this  impartial  trial.  Some 
v/ill  be  admitted  to  everlasting  life,  in  the  world 
above,  while  others,  shall  go  away  into  everlast- 


212 


ing  misery,  into  that  place,  ''prepared  for  the 
devil  and  his  angels. 

Another  interesting  fact  revealed  in  the  New 
Testament,  is,  tiiat  there  will  be  a  general  resur- 
rection of  the  bodies  of  all  men,  previously  to 
the   final  judgment.      This   fact,   reason   could 
never  have  conjectured  :  it  must,  from  its  nature, 
be  a  matter  of  pure   revelation.     We  may,   in- 
deed, discover  some  remote  analogy  to  the  re- 
surrection,  in  the  apj)arent  death  and  resuscita- 
tion of  vegetables,    and  some  animals,   but  this 
could  never  have  authorized  the  conclusion,  that 
the  b  )dies  of  men,  after  being  mingled  with  the 
dust  of  the  earth,  would  be  re-organized,  and  re- 
animated by  the  same  souls  which  were  connect- 
ed with  them  before  their  death.     This  doctrine, 
however,  is  very  interesting  :    and  to  the  pious, 
must  be  very  pleasing  and  animating,  as  we  may 
learn  from  the  beautiful  and  striking  description 
of  the  resurrection,  given  by  Paul,   "  It  is  sown 
in  corruption,  it  is  raised  in  iricorruption :   it  is 
sown  in  weakness,  it  is  raised  in  poiver ;    it  is 
sown  a  natural  body,  it  is  raised  a  spiritual  body ; 
— For  this  corruptible  must  put  on  incorruption, 
and  this  mortal  must  put  on  immortality.'^^ 

It  is  worthy  of  remark,  that  although  the 
Scriptures  express  the  joys  of  heaven,  and  the 
miseries  of  hell,  by  the  strongest  figures,  they  do 
not  enter  much  into  detail,  respecting  the  condi- 
tion of  men,  in  the  future  world.     There  is  true 


213 

wisdom  in  this  silence  ;  because  it  is  a  subject, 
of  which  we  are,  at  preseut,  incapable  of  form- 
ing any  distinct  conceptions.  Paul,  after  being 
caught  up  *'  to  paradise,  and  to  the  third  heaven,'^'' 
gave  no  account  of  what  he  saw  and  heard,  when 
he  returned.  How  different  is  this  from  the  ri- 
diculous description  of  the  seven  heavens,  by 
Mohammed  ;  and  from  the  reveries  of  Enmian- 
uel  Swedenborg!  The  account  of  a  future  state^ 
contained  in  the  New  Testament,  is  just  that 
which  is  best  suited  to  our  present  imperfect 
mode  of  conceiving,  and  at  the  same  time,  adapt- 
ed to  make  the  deepest  impressions  on  the  minds 
of  men. 

The  method  of  obtaining  the  pardon  of  sin, 
which  is  made  known  in  the  Scriptures,  is  so 
extraordinary,  and  yet  so  perfectly  calculated  to 
reconcile  the  forgiveness  of  the  sinner,  with  the 
justice  and  holiness  of  God,  that  it  seems  very  im- 
probable, that  it  is  a  mere  human  device.  The 
mission  from  heaven  of  a  person  called  the  Son 
OF  Goo;  his  miraculous  assumption  of  human  na- 
ture ;  his  holy  and  benevolent  character;  and  his 
laying  down  his  life  as  an  expiation  fur  the  sins 
of  men,  are  indeed  wonderful  events,  but  on  that 
account,  not  likely  to  be  the  invention  of  impos- 
tors. The  death  of  Christ  may  be  considered  the 
central  point  in  the  Christian  system.  This  was 
so  far  from  being  an  incidental  thinir,  or  an 
event  occurring  in  the  conmion  course  of  nature, 


214 


that  it  is,  every  where,  represented  to  be  the  very 
purpose  of  Christ's  coming  into  the  world.  This, 
according  to  the  Gospel,  is  the  grand  means  of 
obtaining  all  blessings  for  sinners.  It  is  the 
great  vicarious  sacrifice,  offered  up  to  God  in 
behalf  of  the  people,  in  consequence  of  which, 
God  can  be  just,  and  the  justifier  of  all  who  be- 
lieve in  Jesus.  To  know  Christ  crucified,  there- 
fore, is  to  know  the  whole  Gospel ; — to  preach 
Christ  crucified,  is  to  preach  the  whole  Gospel ; 
for  all  its  doctrines  are  involved  in  this  event. 
The  plan  of  salvation  revealed  in  the  Scriptures, 
is  founded  on  the  principle  of  receiving  satisfac- 
tion for  the  transgressions  of  the  sinner  from 
another  person,  who  is  able  to  render  to  the  law 
all  that  is  required  from  the  offender.  This  sa- 
tisfaction was  made  by  the  obedience  of  Christ 
unto  death,  and  is  accepted  by  the  Judge  of  all, 
in  i)lace  of  a  perfect  obedience  of  the  sinner, 
in  behalf  of  all  those,  to  whom  it  is  applied. 
This  method  of  obtaining  pardon  is  honourable 
to  God,  because,  while  he  receives  the  trans- 
gressor into  favour,  he  expresses  his  hatred  of  sin 
in  the  strongest  manner,  and  requnes  that  the 
demands  of  his  holy  law  be  perfectly  fulfilled  ; 
and  it  is  suited  to  man,  for  it  comes  down  to 
his  impotence  and  wretchedness,  and  offers  him 
a  finished  and  gratuitous  salvation,  without 
works  or  merit  of  his  own.  And,  that  there 
mav  be  no  room  for  an  abuse  of  this  doctrine  of 


215 

iVee  grace,  it  is  provided,  tliat  all  who  hope  lor 
the  benefits  of  this  redemption,  shall  yield  a  sin- 
cere obedience  to  the  Gospel,  and  thus  evince 
their  penitence  for  their  sins,  and  their  love  to  the 
Saviqur.  Ungodly  men  may  pervert  this  doc- 
trine, and  turn  the  grace  of  God  into  licentious- 
nesss,  but  this  has  no  encouragement  from  the 
principles  of  the  Gospel :  it  is  merely  the  effect 
of  the  perverseness  of  sinful  men. 

This  leads  me  to  speak  of  the  third  thing, 
which  was  mentioned  as  important  to  be  known, 
by  man,  which  is,  the  means  by  which  a  depra- 
ved nature  may  be  restored  to  rectitude  ;  or  in 
other  words,  how  the  thorough  reformation  of  a 
sinner  may  be  effected.  On  this  subject  philoso- 
phy has  never  been  able  to  shed  any  light.  And 
this  is  not  wonderful  ;  for  the  most  that  human 
wisdom,  if  ever  so  perfect,  could  effect,  would 
be  the  direction  and  regulation  of  the  natural 
principles  and  passions  of  men;  but,  in  this  way, 
no  true  reformation  can  be  produ(t(Hl.  AVhat- 
ever  changes  are  effected  will  be  only  from  one 
species  of  sin  to  another.  In  order  to  a  radical 
restoration  of  the  soul  to  moral  rectitude,  or  to 
any  degree  of  it,  there  is  a  necessity  for  the  in- 
troduction, into  the  mind,  of  some  new  and  pow- 
erful principle  of  action,  sufficient  to  counteract, 
or  expel  the  principles  of  sin.  It  is  in  vain  that 
men  talk  of  producing  a  restoration  to  virtue,  by 
reason  :  the  mere  perception  of  the  riirlit  wav 

s  2 


216 


will  answer  no  purpose,  unless  there  is  some  in- 
clination to  pursue  it.  Now  the  want  of  virtu- 
ous affections,  or  to  speak  more  correctly,  of  ho- 
ly dispositions,  is  the  great  defect  of  our  nature, 
in  which  our  depravity  radically  consists ;  and 
the  only  way,  by  which  man  can  be  led  to  love 
and  pursue  the  course  of  obedience  to  the  law  of 
God,  is,  by  having  love  to  God  and  to  holiness, 
excited  or  implanted  in  his  soul.  But  to  effect 
this,  is  not  in  the  power  of  any  creature  :  it  is  a 
work  which  requires  a  divine  energy — a  creating 
power ;  and  therfore  a  true  conversion  from  the 
ways  of  sin  was  never  effected  without  super- 
natural aid.  There  may  be  an  external  refor- 
mation. There  may  be,  and  often  is,  a  change 
of  governing  principles.  The  man  who  in  his 
youth  was  under  the  predominate  influence  of 
the  love  of  pleasure,  may  in  advanced  years, 
fall  completely  under  the  control  of  avarice  or 
ambition  :  but  in  every  such  case,  the  change  is 
effected  by  one  active  principle  becoming  so 
strong,  as  to  counteract  or  suppress  another.  It 
may  be  laid  down  as  a  universal  maxim,  that  all 
changes  of  cliaracter  are  brought  about  by  excit- 
ing, im])lanting,  or  strengthening,  an  active  prin- 
ciple sufficient  to  overcome  those  principles  which 
before  governed  the  man. 

Now,  let  us  enquire  what  plan  of  reformation 
is  proposed  in  the  Scriptures.  It  is  such  a  one, 
us  precisely  accords  with  the  principles  laid  down. 


217 


The  necessity  of  regeneration,  hy  the  power  of 
God,  is  taught  in  almost  every  variety  of  form, 
bot!i  in  the  Old,  and  iNevv  Testament.  The  ef- 
fect of  the  divine  energy  in  the  soul,  is,  a  ncic 
heart ;  or,  new  principles  of  moral  action,  the 
leading  exercises  of  which  are  love  to  God,  and 
love  to  man.  Let  a  philosophical  survey  he 
taken  of  the  nature  of  man  with  his  complete 
system  of  perceptions,  passions,  appetites,  and 
affections,  and  then  suppose  this  powerful  and 
holy  principle  introduced  into  the  soul,  and  it 
will  be  seen,  that  all  the  faculties  and  j)ropensi- 
ties  of  man,  will  be  reduced  to  order;  and  the 
vices  of  our  nature  will  be  eradicated.  Pretend- 
ers to  reason  and  philosophy  have  often  ridiculed 
this  doctrine  as  absurd,  whereas  it  is,  in  ewry 
respect,  consistent  with  the  soundest  philosophy. 
It  is  the  very  thing  which  a  wise  philosopiier, 
who  should  undertake  to  solve  the  j)robleni,  how 
depraved  man  might  be  restored  to  virtue,  would 
demand.  But  like  the  foundation,  which  Ar- 
chimedes required  for  his  lever,  to  raise  the  earth, 
the  principle  necessary  for  a  sinner's  reformation 
is  one,  which  reason  and  philosoj)hy  cannot  fur- 
nish. 

The  Bible  is  the  only  book,  which  ever  taught 
the  true  method  of  purifying  the  soul  from  sin. 
A  thousand  ineffectual  devices  have  been  tried 
by  j)hilosophers,  and  devotees  of  other  systems. 
One  of  the  most  common  has  been,  to  endeavour 


218 


to  extricate  the  soul  from  the  influence  of  the 
body,  by  various  methods  of  mortification,  and 
purgation ;  but  all  these  plans  have  adopted  the 
false  principle,  that  the  body  is  the  chief  seat  of 
depravity,  and  therefore,  they  have  ever  proved 
unsuccessful.  The  disease  lies  deeper,  and  is 
further  removed  from  the  reach  of  their  remedies, 
than  they  supposed.  It  is  the  Gospel  which 
teaches  the  true  philosophy  respecting  the  seat  of 
sin,  and  its  cure.  Out  of  the  heart  proceed  all 
evils,  according  to  the  Bible.  And  if  we  would 
make  the  fruit  good,  we  must  first  make  the  tree 
good. 

Tliis  necessity  of  divine  agency  to  make  men 
truly  virtuous,  does  not,  however,  supersede  the 
use  of  means,  or  exclude  the  operation  of  rational 
motives.  When  a  new  principle  is  introduced 
into  a  rational  soul^  in  the  exercise  of  this  prin- 
ciple, the  soul  is  governed  by  the  same  general 
laws  of  understanding  and  choice,  as  before. 
The  principle  of  piety  is  preeminently  a  rational 
principle  in  its  operation.  God  is  loved  because 
he  is  now  viewed  to  be  a  most  excellent  and 
amiable  being.  Heaven  is  preferred  to  earth, 
because  it  is  seen  to  be  a  far  better  and  more  en- 
during inheritance  ;  and  so  of  all  other  exercises. 

I  am  naturally  led,  from  the  consideration  of 
this  subject,  to  speak  of  the  moral  system  of  the 
New  Testament.  I  confine  my  remarks  here,  to 
the  New  Testament,  not  because  it  teaches  a  dif- 


219 

ferent  rule  of  moral  duty,  from  the  Okl,  but  be- 
cause it  teaclie.3  it  more  clearly. 

I  need  say  nothing,  in  general  commendation 
of  the  moral  precepts  of  the  Gospel.  They  have 
extorted  the  highest  praise  from  many  of  the 
most  determined  enemies  of  Christianity.  No 
man  has  been  able  to  show  how  they  could  be 
improved  in  any  one  point.  It  has  sometimes, 
indeed,  been  objected,  that  this  system  was  not 
suited  to  man,  because  it  requires  a  purity  and 
perfection,  to  which  he  can  never  attain  ;  but  this 
objection  concedes  the  very  point  which  we  wish 
to  establish,  namely,  the  absolute  perfection  of 
the  Gospel  system  of  morality.  It  surely  requires 
no  argument  to  prove,  that  if  God  reveal  a  rule? 
for  the  regulation  of  his  creatures,  it  will  be  a 
perfect  rule.  It  will  never  do  to  admit,  that  the 
law  must  be  lowered  in  its  demands,  to  adapt  it 
to  the  imperfection  of  creatures.  Tiiis  would  be 
destructive  of  all  law. 

It  has  again  been  objected,  that  in  the  precepts 
of  the  New  Testament,  many  splendid  virtues, 
acknowledged  by  the  Heathen  moralists,  have 
been  omitted.  Patriotism,  friendship,  bravery, 
&c.,  have  been  specified.  To  which  we  reply, 
that  so  far  as  patriotism  and  friendship  are  moral 
virtues,  they  are  included  in  the  general  precepts 
of  the  Gospel  which  re  ([uire  us  to  love  onr  fallow 
men,  and  do  them  good;  and  in  those  which 
command  us  to  think  of  ivhalsoever  things  are 


220 


lovely,  ivliaisoever  things  are  of  good  report;  but 
when  ciie  love  of  country,  and  attachment  to  a 
friend,  interfere  with  the  general  obligation  of 
loving  all  men,  thej  are  no  longer  virtues,  but 
vices. 

The  excellence  of  the  moral  system  of  the  New 
Testament  will  be  manifest,  if  we  consider, 

1.  Its  simple,  yet  comprehensive  character. 
All  moral  duties,  which  can  be  conceived,  as 
obligatory  on  man,  are  here  reduced  to  two  grand 
principles,  the  love  of  God,  and  the  love  of  man. 
The  measure  of  the  first,  is,  the  full  extent  of 
our  capacity  ;  of  the  second,  the. love  which  we 
have  for  ourselves.  On  these  tivo,  says  Christy 
ha7ig  all  the  law  and  the  prophets.  The  duties 
which  relate  to  temperance  and  self-government^ 
do  not  need  any  additional  principle.  If  the  soul 
be  filled  with  love  to  God,  and  with  love  to  maa, 
self-love  will  be  so  regulated  and  directed,  as  to 
answer  every  purpose  in  moving  us  to  perform 
what  has  been  called  our  duty  to  ourselves. 

2.  The  precepts  of  morality  in  the  New  Testa- 
ment, although  sometimes  expressed  in  compre- 
hensive language,  are  often  applied  to  the  actual 
relations  and  various  conditions  of  men.  We  are 
not  left  to  infer  particular  duties  from  general 
princi[)les,  but  the  duties  of  individuals,  according 
to  their  circumstances,  are  distintctly  enjoined. 
Parents  and  children,  husbands  and  wives,  ma- 
giitrates  and   subjects,  ministers  and  people,  the 


221 


lich  and  the  poor,  the  frieiul  and  the  stranger, 
have  all  their  respective  duties  clearly  marked 
out. 

3.  Moral  duties,  which  had  been  overlooked, 
or  misunderstood,  by  other  teaciiers,  are  here 
proniinentlv  exhibited,  and  solemnly  inculcated. 
The  virtues  of  humility,  meekness,  forbearance, 
and  the  forgiveness  of  injuries,  were  not  aknow- 
ledged  by  the  Heathen  moralists;  but  in  the  New 
Testament,  they  are  made  to  assume  their 
proper  place,  and  much  of  tru(^  goodness  is 
made  to  consist  in  their  exercise.  At  the 
time  of  the  advent  of  Christ,  many  false  princi- 
ples of  morality  had  gained  currency.  The  du- 
ty of  loving  all  men,  had  been  circumscribed 
w^ithin  narrow  limits.  Men  charged  with  here- 
sy, as  the  Samaritans  ,*  or  notorious  sinners,  as 
the  Publicans,  were,  by  the  Jews,  considered 
as  properly  excluded  from  all  participation  in 
their  kindness  or  courtesy.  The  dut}  of  sub- 
jection to  a  foreign  power  by  whom  they  had 
been  conquered,  and  especially,  the  duty  of 
yielding  obedience  to  a  wicked  tyranical  prince, 
was  one  on  which  it  required  much  wisdom  to 
decide  aright.  The  people  were  divided  among 
themselves  on  this  point,  and  it  was,  therelbre, 
selected  by  a  combination  of  both  parties,  as  a 
fit  subject  to  entangle  om*  liOrd,  by  forcing  him 
to  decide  one  way  or  the  other,  and  thus  exci- 
ting the  opposition  of  one  of  the  parties.     But 


222 


when  they  asked  him,  whether  it  was  lavvfnl  to 
give  tribute  unto  Ceesar  or  not,  he  called  for  a 
denarius^  and  looking  at  the  image  stamped  upon 
it,  asked  whose  it  was;  and  upon  being  an- 
swered, Caesar's,  niadi"  the  following  remark- 
able reply,  Render  unto  Ccesar  the  things  that  are 
Ccesar^s,  and  unto  God,  the  things  that  are  Godh. 
By  which,  he  decided  that,  inasmuch  as  they 
permitted  tbe  coin  of  Caesar  to  circulate  ammg 
them,  which  was  an  evidence  of  his  sovereignty 
over  tJieni,  and  availed  themselves  of  this  mo- 
ney for  purposes  of  trade,  there  could  be  no  im- 
propriety in  rendering  to  Caesar  what  properly 
belonged  to  him  ;  and  also,  that  this  was  not  in- 
compatible with  their  allegiance  to  God.  So  that, 
virtually,  in  this  answer,  he  reproved  both  the 
Pharisees  and  the  H(  rodians ;  the  former  of 
whom  made  their  duty  to  God  a  pretext  for  re- 
fusing to  pay  tribute  to  the  Emperor  ;  and  the 
latter  to  secure  the  favour  of  the  reigning  ])ovv- 
ers,  neglected  their  d'Ky  to  God. 

Paul,  living  under  the  government  of  Nero, 
prescribes  obedience  to  the  existing  powers,  not 
only  from  fear  of  suffering  tht  ir  displeasure,  but 
for  conscience  sake,  I'his  is  the  general  rule  of 
duty,  on  this  difficidt  subject.,  than  which  none 
can  be  wiser:  but  it  must  not  be  considered  as 
inculcating  passive  obedience  and  non-resislance, 
in  all  cases.  Vet,  as  long  as  a  governm(  »?t  has 
authority,  so  long  we  are  bound  to  obey.    Chris- 


223 


tianity  is  so  constitutefl,  as  not  to  interfere  with 
any  civil   iiistitution.      It  takes  men  as  it  finds 
them,  in  all  the  relations  of  life,   and    teaches 
them    their   duty.     It   never  can,   therefore,    he 
the  cause  of  sedition,  and  opposition  to  existing 
governments.     It  considers  all  civil  rulers,  as  the 
ministers  of   God,   ordained  for  the  peace   and 
good  order  of  society,  and  for  the  punishment 
of  those  that  do   evil.     It  is  made  the  duty  of 
Christians,  therefore,  to  be  subject  unto  the  high' 
er  powers^   and,   not  to  resist  the  ordinance  of 
GocL — To  render  to  cdl  their  dues;   tribute  to 
whom  tribute  is  due^  custom  to  ivhom  custom; 
fear  to  whom  fear ;   honour  to  whom  honour,* 
But  if  they  who  have  the  right  to  change  the 
government  of  a  country,   exercise  it,  and  put 
down   one  set  of  rulers,  and  set  up  another,  the 
principle  of  Christian  duty  remains   the   same. 
And  if,  in  any  country.  Christians  form  the  ma- 
jority of  the  nation,  there  is   no    reason    why 
they  may  not  exercise  this  right  of  new  model- 
ling their  government,  or  changing  their  rulers, 
as  well  as  others. 

4.  Tiie  moral  system  of  the  New  Testa- 
ment, traces  all  virtue  to  the  heart,  and  sets  no 
value  on  the  most  splendid  and  costly  offerings, 
or  the  most  |)unctilious  discharge  of  religious 
duties,  \\  hen  the  motives  are  not  j)ure.  'I'hc 
first  inclination  of  the  mind  to  an  illicit  ohjcct  is 

^  Rom.   xiii. 
T 


224 


denounced  to  be  a  violation  of  the  law ;  and 
words  of  reproach,  and  all  idle  words,  are  among 
the  sins  for  which  an  account  must  be  given  in 
the  Judgment.  Prayers  and  alms,  proceeding 
from  vain  glory,  are  represented  as  receiving  no 
reward  from  God,  however  they  may  be  ap- 
plauded by  men. 

The  love  of  this  world,  and  the  love  of  mo- 
ney, are  represented  as  radical  sins,  from  which 
many  others  proceed. 

Pride  and  revenge  are  held  up,  as  not  only- 
odious,  but  as  incompatible  with  the  divine  fa- 
vour. Purity  of  heart,  and  heavenly-minded- 
ness,  with  trust  in  God  and  submission  to  his 
will,  are,  in  this  system,  cardinal  virtues. 

5.  The  moral  precepts  of  the  New  Testament 
were  exemplified  in  the  livTs  of  the  Apostles, 
and  primitive  Christians  ;  and  especially,  and  to 
the  utmost  perfection,  in  the  example  of  Jesus 
Christ.  It  is  impossible  to  conceive  of  a  charac- 
ter more  perfect,  than  that  given  by  the  evange- 
lists, of  the  Founder  of  the  Christian  religion  ; 
and  it  has  already  been  observed,  that  this  cha- 
racter, embracing  every  variety  of  excellence, 
often  exhibited  in  delicate  and  difficult  circum- 
stances, is  delineated,  by  a  simple  narrative  of 
facts.  There  is  no  panegyric  ;  no  effort  or  art 
to  excite  admiration  ;  but  the  writers  merely  in- 
form us,  what  Jesus  said,  did,  and  suffered. 
From  this  narrative  we  learn,  that  he  connected 


<-0(^)l 


Jiiiiiself  with  no  sect,  and  courted  the  I'avour  oi 
neither  the  rich  nor  the  poor.  He  a(k)|)ied  none 
of  the  errors  or  prejudices  of  his  nation  ;  but,  hy 
his  discourses  and  liis  conduct,  showed,  that  he 
acted  from  far  liigher  views,  than  national  |)rtju- 
dices.  The  ap[)arent  sanctity  of  the  Pharisees 
he  denounced  as  hypocrisy  ;  tiie  traditions  of 
the  elders,  as  subversive  of  the  law  of  God  : 
the  skeptical  opinions  of  the  Sadducees,  as  pro- 
ceedina:  from  ignorance  of  the  true  meaninir  of 
the  Scriptures. 

Jesus  Christ  continnually  turned  the  attention 
of  his  hearers  from  earthly  to  heavenly  things, 
as  alone  worthy  of  their  affections  and  pursuit. 
Although  he  flattered  no  class  of  men,  his  atten- 
tion was  particularly  turned  to  the  |)oor ;  their 
spiritual  necessities  and  their  bodily  afflictions 
excited  his  most  tender  compassion  ;  and  to 
ibem  he  addressed  many  kind  and  encouraging 
declarations.  But  his  healing  power  was  exert- 
ed in  behalf  of  all  applicants,  rich  ami  poor  ; 
and  without  regard  to  their  sect  or  nation.  Jews, 
Samaritans,  Heathen,  publicans,  and  sinners, 
were  the  objects  of  his  compassion.  He  was 
not  deterred  by  the  proud  prejudices  of  the  Scribes 
and  Pharisees,  from  associating  with  penitnii 
sinners,  however  vile  and  infamous  tiiey  had 
before  been.  He  graciously  received  return- 
ing sinners,  comforted  them  with  the  assurance 
of  pardon,  and  permitted  them  to  mnaifest  tlieir 


226 


graleful  affection  to  his  person,  bj  the  most  ex- 
pressive signs  and  actions. 

He  manifested  the  kindest  sympathy  with  his 
friends  in  their  afflictions,  weeping  with  those 
that  wept,  and  often  exerting  his  omnipotence 
in  raising  their  dear  rehitions  from  the  bed  of 
sickness,  or  from  death.  And,  although  he  of- 
ten uttered  severe  rebukes  against  the  incorrigi- 
bly wicked,  and  was  sometimes  grieved  and  an- 
gry with  them,  yet  his  compassion  towards  them 
never  failed  ;  and  even  when  their  day  of  grace 
was  ended,  he  wept  over  them  with  the  most  af- 
fecting tenderness. 

Jesus  Christ  was  often  brought  into  conflict 
with  insidious,  malignant,  and  learned  adversa- 
ries. They  attacked  him  with  deliberate  craft, 
and  proposed  to  him  questions  on  delicate  and 
difficult  subjects,  to  which  he  was  required  to  re- 
turn an  immediate  answer  ;  but  in  no  case  of  this 
sort  was  he  ever  confounded,  or  even  puzzled, 
by  the  cunning  craftiness  of  his  enemies.  His 
answers  were  so  appropriate,  and  so  fraught  with 
wisdom,  that  his  adversaries  were  commonly 
confounded,  and  the  audience  filled  with  admi- 
ration. 

The  parables  of  Christ  are  unparalleled  for 
beauty  and  force,  in  the  species  of  composition 
to  which  they  belong.  But  this  is  the  smallest 
part  of  their  excellence.  They  contain  so  much 
important  truth,  and  so  happily  adapted  to  the 


227 


subject,  and  the  occasion,  tliat  often,  the  persons 
intended  to  be  reproved  by  tliem,  were  constrain- 
ed to  give  judgment  agiiinst  themselves.  In 
these  discourses,  the  leaduig  doctrines  of  the 
Gospel  are  exhibited  in  a  beautiful  dress  of  alle- 
gorj^  which  rivets  the  attention,  and  greatly  aids 
us  in  understanding  the  fulness  and  freencss  of 
the  grace  of  the  Gospel.  They  are  also  propheti- 
cal of  the  rejection  of  the  Jews,  and  calling  of 
the  Gentiles ;  of  the  various  reception  of  the 
Gospel  by  different  classes  of  hearers  ;  of  the 
mixture  of  sincere  and  unsound  Christians,  of 
which  the  Church  should  consist;  of  the  cruel 
persecutions  which  the  followers  of  Christ  siiould 
endure  ;  and  of  the  final  overthrow  and  destruc 
tion  of  his  enemies. 

Jesus  Christ  spake,  in  all  his  discoirses,  as 
never  man  spake.  He  removed  the  lalse  glosses 
which  had  been  put  on  the  law,  and  set  its  pre- 
cepts in  their  proper  light.  He  mingled  the  dog- 
mas of  no  philosophical  system  with  his  instruc- 
tions. He  entered  into  no  metaphysical  and 
abstruse  disquisitions,  but  taught  the  truth  plain- 
ly, and  with  autliority. 

His  zeal  for  the  honour  of  (»od,  and  for  the 
purity  a!i  1  sanctity  of  his  worship,  and  his  dis- 
like of  all  human  inventions  and  will-worship, 
are  manifest  in  all  his  conduct.  A  spirit  of  fer- 
vent and  elevated  devotion  was  a  remarkabk 
characteristic    of  Jesus   of  Nazareth.       Whol- 

t2 


228 


nights  he  spent  in  prajer;  and  before  day,  he 
would  retire  for  the  purposes  of  devotion.  He 
wa:s  in  the  habit  of  prajing  and  giving  thanks, 
on  all  occasions ;  but  his  devotion  was  free  from 
all  tincture  of  superstition,  or  enthusiasm.  He 
taught,  that  not  the  words,  but  the  heart ;  not 
the  length  of  prayers,  but  their  spirit,  was  re- 
garded. 

His  benevolence,  meekness,  and  laborious  di- 
ligence, in  promoting  the  welfare  of  men,  were 
manifested  every  day  of  his  life.  But  in  his 
acts  of  mercy,  and  in  his  most  extraordinary 
miracles,  there  was  no  appearance  of  parade  or 
ostentation.  He  went  about  doing  good,  but  he 
sought  no  glory  from  men.  He  was  humble, 
retired,  and  contented  with  the  lowest  state  of 
poverty. 

When  the  people  applauded  him,  he  withdrew^ 
unto  some  other  place.  When  they  w  ould  have 
made  him  a  king,  he  escaped  from  their  hands. 
When  they  asked  curious  questions,  he  directed 
them  to  something  important.  When  they  ut- 
tered unmeaning  expressions  of  praise,  he  took 
occasion  to  announce  some  important  truth,  or 
deliver  some  interesting  discourse. 

In  nothing  did  he  discover  more  profound  wis- 
dom, than  in  declining  to  interfere,  in  any  case, 
whh  temporal  concerns,  and  disputes  about  earth- 
ly possessions.  He  showed  by  his  conduct,  what 
he  solenmly  declared  on  his  trial,  that  his  king- 
dom ivas  not  of  this  ivorld. 


229 


In  his  intercourse  with  his  disciples,  we  ob- 
serve a  sweet  mixture  of  dignity  and  gentleness  ; 
of  faithfuhiess  and  humble  condescension  to  their 
weakness,  and  their  prejudices.  No  wond(u- 
that  they  should  love  such  a  Master.  But  his 
last  discourses  with  them  before  his  passion,  and 
the  remarkable  prayer  offered  in  their  behalf, 
for  affectionate  tenderness,  and  the  sweet  spirit 
of  consolation  which  pervade  them,  are  altogeth- 
er inimitable.  How  ilat  and  unsatisfactory  are 
the  conversations  of  Socrates  with  his  friends, 
when  compared  with  those  of  Christ,  recorded 
in  the  xiv,  xv,  and  xvi,  chapters  of  the  Gospel  of 
St.  John  !  Indeed,  it  would  be  impossible  to  refer 
to  any  discourses,  in  any  language,  which  could 
bear  a  comparison  with  this  Valedictory  of  Christ: 
and  that  which  should  enhance  our  admiration  of 
the  pure  benevolence  of  the  author  is,  that  he  was 
aware  that  his  own  sufferings  were  near,  and 
would  be  most  cruel  and  ignominious;  and  yet  his 
attention  is  turned  to  the  case  of  his  sorrowful  dis- 
ciples, and  all  that  he  says  has  relation  to  them. 
The  institution  of  the  Eucharistical  suppek, 
intended  to  be  commemorative  of  his  death,  was 
attended  with  circumstances  which  exhibit  the 
character  of  Jesus  in  a  very  peculiar  and  interest- 
ing light.  This  scene  will  be  best  understood  by 
a  perusal  of  the  simple  and  affecting  narrative  of 
the  F^vangelists,  to  which  the  reader  is  referred. 

The  last   thing  in  the  character  of  Christ, 


tso 


which  I  shall  bring  into  view  at  this  time,  is  the 
patience  and  fortitude  with  which  he  endured 
sufferings,  which  were  intense  and  overwhelming, 
beyond  conception.  There  is  something  mj^ste- 
rious  in  this  whole  affair.  The  symptoms  of  the 
most  intense  agony  which  Jesus  suffered,  seem 
to  have  had  no  connexion  with  external  circum- 
stances. When  he  was  betrayed,  deserted,  and 
arrested,  he  discovered  no  signs  of  fear  or  per- 
turbation. He  gave  himself  up,  and  submitted 
with  unruffled  composure  to  every  species  of  con- 
tumely and  insult.  While  his  trial  was  going  on 
before  the  Sanhedrim,  and  before  Pilate,  he  main- 
tained, for  the  most  part,  a  dignified  silence,  ut- 
tering no  reproaches,  or  complaints ;  nor  even 
speaking  in  his  own  defence.  When  particularly 
interrogated  by  the  judges,  he  answered  directly 
to  the  questions  proposed,  and  avowed  himself 
to  be  the  Messiah,  the  Son  of  God,  and  the  King 
of  Israel.  Under  the  mockery  and  insult  which 
were  heaped  upon  him,  he  remained  perfectly 
composed,  and  uttered  not  a  word  indicative  of 
impatience  or  resentment.  As  a  sheep  before  her 
shearers  is  dumb,  so  he  opened  not  his  mouth. 
When  he  was  bewailed  by  the  daughters  of  Je- 
rusalem, as  he  ascended  the  hill  of  Calvary  bear- 
ing his  cross,  he  requested  them  not  to  weep  for 
him  but  for  themselves  and  their  children,  on 
account  of  the  calamities  that  were  coming  on 
that  devoted  city.    While  suspended  on  the  cross. 


251 


he  saw  his  beloved  motlier  among  the  spoctntors, 
and  kiiowini:;  that  she  wouhl  now  iieed  a  Iricnd 
and  protector,  he  recommcnd(^(l  Ijer  to  ijie  care 
of  the  disciple  whom  he  most  tenderly  lo\td. 
Althouo;h  no  compassion  was  mingled  with  the 
vindictive  feelin2;s  with  which  he  was  persecntcd, 
yet  he  set  a  glorious  example  of  that  most  diffi- 
cult duty  of  loving  our  enemies  :  as  says  the 
apostle  Peter,  '' Because  Christ  also  s^iffered  for 
us,  leaving  us  an  example,  that  ye  should  folio lu 
his  steps:  who  did  not  sin,  neither  was  guile 
found  in  his  mouth ;  who,  ivhcn  he  loas  reviled, 
reviled  not  again ;  when  he  suffered,  he  threaten- 
ed not,  hut  committed  himself  to  him  that  judgeth 
righteoushjJ^'^  Among  his  last  words,  was  a 
prayer  for  those  that  were  then  engaged  in  cru- 
cifying him  ;  Father  forgive  them,  for  they  know 
not  ivhat  they  do.  A  penitent  thief,  who  was 
crucified  with  him,  implored  his  blessing  and  re- 
membrance when  he  should  come  to  the  posses- 
sion of  his  kingdom,  to  whom  he  replied,  "  I'/iis 
day  shall  thou  be  with  me  in  Paradise.^^  And 
finally  he  said,  "  Father,  into  thy  hands  /commit 
my  spirit,'''^  and  bowed  his  head  and  died. 

The  moral  excellence  of  the  character  of 
Christ  is  very  remarkable  for  uniting  in  perfec- 
tion, qualities,  which,  among  men,  are  considered 
almost  incompatible.  lie  exhibited  a  complete 
indifference  to  the  possessions  and  glory  of  tlie 
world  and  a  devout  and  heavenly  temper,  with- 


282 


out  the  least  mixture  of  austerity :  he  combined 
uniform  dignity  with  humility  and  condescension : 
he  manifested  strong  indignation  against  all  man- 
ner of  sin,  and  against  impenitent  sinners,  but  the 
most  affectionate  tenderness  towards  every  hum- 
ble penitent.  He  united  the  spirit  of  elevated 
devotion  with  a  life  of  activity  and  incessant  ex- 
ertion. While  he  held  free  intercourse  with  men 
of  all  classes,  he  adopted  the  prejudices  and 
spared  the  vices  of  none.  On  this  subject  I  will 
take  the  liberty  of  quoting  a  passage  from  an 
excellent  discourse  of  Dr.  Chanuing,  referred  to 
already,  "I  will  only  observe,"  says  the  eloquent 
author,  speaking  of  the  character  of  Christ,  "  that 
it  had  one  distinction,  which,  more  than  any 
thing,  forms  a  perfect  character.  It  was  made 
up  of  contrasts ;  in  other  words,  it  uas  a  union 
of  excellencies  which  are  not  easily  reconciled, 
which  seem  at  first  sight  incongruous,  but  which, 
when  blended  and  duly  proportioned,  constitute 
moral  harmony,  and  attract  with  equal  power, 
love,  and  veneration.  For  example,  we  discover 
in  Jesus  Christ  an  unparalled  dignity  of  charac- 
ter, a  consciousness  of  greatness,  never  discovered 
or  approached  by  any  other  individual  in  history  ; 
and  yet  this  was  blended  with  a  condescension, 
loveliness,  and  unostentatious  simplicity,  which 
had  never  before  been  thought  consistent  with 
greatness.  In  like  manner  he  united  an  utter 
superiority  to  the  world,  to  its  pleasures  and  or- 


233 

dinary  interests  with  suavity  of  manners  and 
freedom  from  austerity.  He  joined  strong  feel- 
ing and  self-possession;  an  indignant  sensibility 
to  sin  and  compassion  to  the  sinner ;  an  intense 
devotion  to  his  work,  and  calmness  under  oppo- 
sition and  ill  success  ;  a  universal  philanthroj)y, 
and  a  susceptibility  of  private  attachments  ;  the 
authority  which  became  the  Saviour  of  the  world, 
and  the  tenderness  and  gratitude  of  a  Son." 

The  salutary  eifects  of  Christianity  on  com- 
munities and  individuals,  o[)en  a  wide  field  for 
important  remarks ;  but  it  is  a  subject  which  we 
have  not  time  to  pursue ;  yet  we  must  not  pass 
it  over  in  entire  silence.  The  argument  from 
this  topic  may  readily  be  reduced  to  a  point. 
Take  a  survey  of  the  whole  world,  at  this  time, 
and  let  an  impartial  judgment  be  formed  of  the 
condition  of  all  the  nations,  and  let  the  question 
be  answered,  whether  Christian  nations  are  in  a 
less  favourable,  or  more  favourable  condition, 
than  others.  And  again,  whether  among  Christ- 
ians, those  nations  who  have  the  free  use  of  the 
Bible,  and  are  carefully  instructed  in  the  doc- 
trines of  Christianity,  are  in  a  better,  or  worse 
condition,  than  those  to  whom  the  Scriptures  are 
interdicted,  and  who  are  permitted  to  remain  in 
ignorance  of  the  religion  which  they  profess  ? 
The  answer  to  thes<^  questions  is  so  obvious,  that 
I  cannot  but  presume,  that  all  readers  will  be 
of  the  same  mind.    It  may  then  be  asked,  would 


224 


a  vile  imposture  be  the  means  of  meliorating  the 
condition  of  the  woild,  and  prove  salutarj  in 
proportion  as  it  v^  as  known  and  obej  ed  ?  ''  / 
sjjcak  as  unio  wise  men,  judge  ye  uhat  I  sayy 

We  have,  moreover,  seen,  in  ourovin  time, 
the  wonderful  efiferts  of  the  Gospel  in  civilizing 
someof  the  most  barbarous  [  eople,  on  the  face  of 
tlie  earth.  Men  who  seemed  to  have  sunk  to  a  lev- 
el with  the  beasts,  have  been  reclaimed,  enlight- 
ened, exalted  to  a  j  articipalion  of  the  blessings 
ofcivilized  life,  their  ferocious  temper  being  com- 
pletely subdued  and  softened.  Look  at  Greenland, 
— at  Africa,— at  Otahcite  ;  and  nearer  home,  at 
the  Cherokees,  Chcctav\  s,  and  other  ln(  ian  tribes, 
and  see  what  the  Gospel  can  effect.  I  know  not 
what  infidels  think  of  these  things,  but  for  mj  own 
part,  1  should  not  esteem  one  coming  from  the 
dead,  or  a  voice  of  thunder  from  the  heavens,  so 
undoubted  an  evidence  of  the  truth  of  the  Gos- 
pel, as  these  effects.  Will  a  series  of  falsehoods 
produce  such  effects  as  these? 

1  know  that  it  has  been  objected,  that  Clirist- 
ianitj  has  been  the  cause  of  many  bloodj'  wafs 
and  cruel  persecutions;  but  this  is  inipossiljle. 
That  religion  vv  hich  breathes  nothing  but  bene- 
volence and  }/eacc,  and  which  requires  its  disci- 
ples not  to  resist  evil,  but  freclj  to  forgi\e  iheir 
most  malignant  enemies,  never  can  be  the  cause 
ol'  war  and  j)ersecution.  It  maj  indeed  be  the 
occasion,  and  no  doubt  has  been  njade  the  occa- 


235 


sion,  of  sucli  evils;  but  it  would  be  absurd  to  at- 
tribute to  Christianity  the  evils  of  which  it  has 
been  the  innocent  occasion,  when  its  own  spirit 
is  in  direct  opposition  to  those  evils.  As  well 
might  we  charge  civil  government  with  all  the 
wars  and  tumults  which  it  has  occasioned.  As 
reasonably  might  we  accuse  liberty,  as  being  the 
cause  of  all  the  atrocities  of  the  French  revolu- 
tion. The  truth  is,  that  the  wickedness  of  man 
is  the  cause  of  these  evils ;  and  the  most  excel- 
lent things  in  the  universe  may  be  made  the  oc- 
casion of  exciting,  or  occasioning  its  exercise. 
Christ  foretold,  that  his  religion  would  be  an  oc- 
casion of  family  discord ;  and  to  express  the 
certainty  of  the  event  predicted,  he  said,  Think 
not  that  I  am  come  to  send  peace  on  earth ;  I  came 
not  to  send  peace,  but  a  sword ;  which  some  su- 
perficial readers  have  strangely  misconstrued,  as 
th-Migh  he  had  signified,  that  it  was  the  tendency 
of  his  religion  to  produce  strife  among  friends. 
No  man  can  remain  in  error  on  this  subject  who 
will  take  the  pains  to  read  the  New  Testament. 
xAnd  1  will  venture  to  predict,  or  rather  to  publish 
what  is  already  predicted,  that  as  soon  as  the 
world  shall  sincerely  embrace  the  Christian  reli- 
gion, wars  will  cease  to  the  ends  of  the  earth. 
Then  shall  men  beat  their  swords  into  plough 
shares,  and  their  spears  into  pruning  hooks,  and 
learn  vvar  no  more. 

But  the  salutary  effects  of  the  Gospel  on  those 


236 


individuals  who  cordially  embrace  it,  furnish  thy 
most  manifest  proof  of  its  divinity.  How  often, 
by  the  secret  but  powerful  influence  of  the  truths 
of  the  Bible,  have  the  proud  been  humbled;  the 
impure  rendered  chaste;  the  unjust,  honest;  the 
cruel  and  revengeful,  meek  and  forgiving  ;  the 
drunkard,  temperate;  the  profane,  reverent;  and 
the  false  swearer  and  liar,  conscientious  in  de- 
claring nothing  but  the  truth  !  Under  the  influ- 
ence of  what  other  system  are  such  salutary 
changes  effected  ?  Will  it  be  said,  that  many  who 
profess  to  experience  such  a  change,  prove  them- 
selves to  be  hypocrites?  Admitted  ;  but  does  this 
evince  that  they  who  give  evidence  of  sincerity 
by  the  most  incontestable  proofs,  all  their  lives, 
are  also  hypocrites?  All  men  wish  to  be  thought 
honest ;  but  if  many  are  discovered  to  be  knaves, 
does  this  prove  that  there  is  not  an  honest  man 
in  the  world  ? 

But  however  this  argument  may  affect  those 
who  have  had  no  experience  of  the  power  of  the 
Gospel,  it  will  have  great  weight  with  all  those 
who  have,  by  means  of  the  truth,  been  converted 
from  the  error  of  their  ways.  There  are  thou- 
sands w^io  can  attest  that  they  have  experienced 
the  salutary  efficacy  of  the  Bible,  in  turning  them 
away  from  their  iniquities,  and  enkindling  within 
them  a  love  of  God,  and  of  virtue.  They  can- 
not but  believe,  that  the  Christian  religion  is  from 
^od,  for  they  are  persuaded  that  no  in)posture 


237 

could  so  elevate  and  sanctify  the  mind ; — that  no 
human  device  could  possess  such  a  power  over 
the  conscience  and  the  heart,  as  they  have  expe- 
rienced from  the  Scriptures.  These  [jcrsons, 
therefore,  may  truly  be  said  to  have  the  witness 
of  the  truth  in  themselves. 

But  there  is  an  efficacy  in  the  truths  of  the 
Bible,  not  only  to  guide  and  sanctify,  but  also  to 
afford  consolation  to  the  afflicted  in  body  or  mind. 
Indeed,  the  Gospel  brings  peace  into  every  bosom, 
where  it  is  cordially  received.  When  the  con- 
science is  pierced  with  the  stings  of  guih,  and 
the  soul  writhes  under  a  wound  which  no  human 
medicine  can  heal,  the  promises  of  the  Gospel 
are  like  the  balm  of  Gilead,  a  sovereign  cure  for 
this  intolerable  and  deeply  seated  malady.  Un- 
der their  cheering  influence,  the  broken  spirit  is 
healed,  and  the  burden  of  despair  is  removed  far 
away.  The  Gospel,  like  an  angel  of  mercy,  can 
brins:  consolation  into  the  darkest  scenes  of  ad- 
versity  :  it  can  penetrate  the  dungeon  and  soothe 
the  sorrows  of  the  penitent  in  his  chains,  and  on 
his  bed  of  straw.  It  has  power  to  give  courage 
to  the  heart,  and  brighten  the  countenance  of  the 
man,  who  meets  death  on  the  scaffold  or  on  the 
gibbet,  if  its  precious  invitations  to  the  chief  of 
sinners  be  sincerely  embraced.  It  mitigates  the 
sorrows  of  the  bereaved,  and  wipes  away  the  l)it- 
ter  tears  occasioned  by  the  painful  separation  ot 
affectionate  friends  and  relatives.     By  the  briglit 


238 


prospects  which  it  opens,  and  the  lively  hopes 
which  it  inspires,  the  darknesss  of  the  tomb  is 
illuminated;  so  that  Christians  are  enabled,  in 
faith  of  the  resurrection  of  the  body,  to  commit 
the  remains  of  their  dearest  friends  to  the  secure 
sepulchre,  in  confident  hope,  that  after  a  short 
sleep,  thej  will  awake  to  life  everlasting. 

The  cottages  of  the   poor  are    often  blessed 
with  the  consolations  of  that  Gospel,  which  is 
peculiarly  adapted   to  the   children  of  affliction 
and  poverty.     It  was  one  of  the  signs  of  Jesus 
being  the  true  Messiah,  '^  that  the  poor  had  the 
Gospel  preached  unto  them."  Here,  it  produces 
contentment,  resignation,  mutual  kindness,  and 
the  longing  after  immortality.     The  aged  and 
infirm,  who  by  the  gradual  failure  of  their  facul- 
ties, or  by  disease  and  decrepitude,  are  shut  out 
from  the  business  and  enjoyments  of  this  world, 
may  find  in  the  word  of  God,  a  fountain  of  con- 
solation.    They  may,   while   imbued    with   its 
celestial  spirit,  look  upon  the  world  without  the 
least  regret  for  its  loss,  and  may  rejoice   in  the 
prospect  before  them,   with  a  joy  unspeakable 
and  full  of  glory.     The  Gospel  can  render  tole- 
rable, even  the  yoke  of  slavery,  and  the  chains  of 
the  oppressor.     How  often  is  the  pious  slave, 
through  the  blessed  influence  of  the  word  of  God, 
a  thousand  times  happier  tlian  his  lordly  master  ! 
He  cares  not  for  this  short  deprivation  of  liberty ; 
he  knows  and  feels  that  he  is  ^'  Christ's  freeman," 


239 

and  believes  '  that  all  things  shall  work  together 
for  his  good,'  and  that,  '  these  light  afflictions 
which  are  for  a  moment,  will  work  out  for  him 
a  far  more  exceeding  and  eteniul  weight  of  glo- 
ry !'  But  moreover,  this  glorious  Gospel  is  an 
antidote  to  death  itself.  He  that  does  the  say- 
ings of  Christ,  shall  never  taste  of  death:  that  is, 
of  death  as  a  curse  ; — he  shall  never  feel  the  en- 
venomed sting  of  death.  How  often  does  it  over- 
spread the  spirit  of  the  departing  saint  with  se- 
renity !  How  often  does  it  elevate,  and  fill  with 
celestial  joy,  the  soul  which  is  just  leaving  the 
earthly  house  of  this  tabernacle  !  It  actually 
renders,  in  many  instances,  the  bed  of  the  dying, 
a  place  of  sweet  repose.  No  terrors  hover  over 
them — No  anxious  care  corrodes  their  spirit ; — 
no  burden  oppresses  the  heart.  All  is  light ; — 
all  is  hope,  and  assurance; — all  is  joy  and  tri- 
umph ! 

Now,  the  question  to  be  decided  is,  whether 
a  book  which  is  replete  with  such  sublime  and 
correct  views  of  theology  ; — which  exhibits  the 
true  history  and  true  character  of  man,  without 
flattery,  distortion,  or  exaggeration  ;  and  which 
possesses  an  astonishing  power  of  penetrating 
the  human  heart  and  affecting  the  conscience  ; — 
which  gives  us  information  on  the  very  points, 
with  which  it  is  most  important  that  we  should 
be  acquainted ; — which  opens  to  us  the  future 
world,  and  shows  us  how  we  may  attain  to   its 


240 


felicity  and  glory  ;  which  exhibits  a  perfect  sys- 
tem of  moral  duty,  adapted  to  our  nature  and 
circumstances,  and  free  from  all  the  defects  of 
other  systems  of  morality,  forbidding  nothing 
which  is  innocent,  and  requiring  nothing  which 
is  not  reasonable  and  virtuous ; — which  reduces 
all  duty  to  a  few  general  principles,  and  yet  il- 
lustrates the  application  of  these  principles  by  a 
multitude  of  particular  precepts  addressed  to 
persons  in  every  relation  of  life,  and  exemplifies 
them,  by  setting  before  us  the  lives  of  holy  men, 
who  are  portrayed  according  to  truth,  with  such 
imperfections  as  experience  teaches  us  belong 
to  the  best  men ; — which  delineates  the  charac- 
ter of  Jesus  Christ,  the  founder  of  Christianity, 
w^ith  such  a  perfection  of  moral  excellencies,  by 
simply  relating  his  words,  actions,  and  suffer- 
ingSj  that  nothing  can  be  taken  from  it  or  added 
to  it,  without  detracting  from  its  worth  ; — and 
finally,  which  contains  the  true  sources  of  con- 
solation for  every  species  of  human  suffering, 
and  comfort  in  death  itself.  I  say,  is  it  n  ason- 
able  to  believe,  that  such  a  book  is  the  produc- 
tion of  vile  impostors  ;  and  especially,  of  unedu- 
cated fishermen  of  Galilee  ? 

Would  such  men  have  fallen  into  no  palpable 
blunders  in  theology  or  morality  ?  Could  they 
have  preserved  so  beautiful  a  harmony  and  con- 
sistency between  all  the  parts  ?  Could  they  have 
exhibited    such   a   character   as  that    of  Jesus 


241 


Christ,  and  while  they  introduce  him  acting- 
and  speaking  so  often,  and  in  circumstances  so 
peculiar  and  difficult,  never  ascril)e  to  him  any 
error  or  weakness,  in  word  or  deed  ?  Would  im- 
postors have  denounced  all  manner  of  falseliood 
and  deceit,  as  is  done  in  the  New  Testament? 
Would  they  have  insisted  so  much  on  holiness, 
even  in  the  thoughts  and  purposes  of  the  heart  ? 
Could  they  have  so  perfectly  adapted  tlieir  for- 
gery to  the  constitution  of  the  human  mind,  and 
to  the  circumstances  of  men  ?  Is  it  probable  that 
they  would  have  possessed  the  wisdom  to  avoid 
all  the  prejudices  of  their  nation,  and  all  connex- 
ion with  existins:  sects  and  civil  institutions  ? 
And  finally,  could  they  have  provided  so  effec- 
tually for  the  consolation  of  the  aftlicted  ?  What 
man  now  upon  earth  could  compose  even  the 
discourses,  said  by  the  Evangelists,  to  have  been 
spoken  by  Christ ! 

If  any  man  can  bring  himself,  after  an  impar- 
tial examination  of  the  Scriptures,  to  believe 
that  they  were  written  by  unprincipled  impos- 
tors, then  he  may  believe,  that  an  untutored  sav- 
age might  construct  a  ship  of  the  line  ;  that  a 
child  might  have  written  the  Iliad,  or  Pa  kadi  se 
LOST  ;  or  even,  that  the  starry  firmament  was 
the  work  of  mere  creatures.  No  :  it  cannot  be, 
that  this  book  is  a  forgery  : — No  man,  or  set  of 
men,  ever  had  sufficient  talents  and  knowledge 
to  forge  such  a  book  as  the  Bible.     It  evidently 


242 


transcends  all  human  effort.  It  has  upon  its 
face,  the  impress  of  divinity.  It  shines  with  a 
light,  which,  from  its  clearness  and  its  splendour, 
shows  itself  to  be  celestial.  It  possesses  the  en- 
ergy and  penetrating  influence,  which  bespeak 
the  omnipotence  and  omniscience  of  its  Author. 
It  has  the  effect  of  enlightening,  elevating,  puri- 
fying, directing,  and  comforting  all  those  who 
cordially  receive  it.  Surely,  then,  it  is  the 
WORD  OF  GOD,  and  we  will  hold  it  fast  as  the 
best  blessing  which  God  has  vouchsafed  to  man. 
O  PRECIOUS  GOSPEL !  Will  any  merciless 
hand  endeavour  to  tear  away  from  our  hearts 
this  best,  this  last,  this  sweetest  consolation  ? 
Would  you  darken  the  only  avenue  through 
which  one  ray  of  hope  can  enter !  Would  you 
tear  from  the  aged  and  infirm  poor,  the  only 
prop,  on  which  their  sonls  can  repose  in  peace  ? 
Would  you  deprive  the  dying  of  their  only  source 
of  consolation  ?  Would  you  rob  the  world  of  its 
richest  treasure  ?  Would  you  let  loose  the  flood- 
gates ef  every  vice,  and  bring  back  upon  the 
earth,  the  horrors  of  superstition,  or  the  atroci- 
ties of  atheism  ?  Then  endeavour  to  subvert  the 
Gos[)el — throw  around  you  the  firebrands  of  in- 
fidelity—laugh  at  religion,  and  make  a  mock  of 
futurity  ;  but  be  assured  that  for  all  these  things 
God  will  bring  you  into  judgment.  But  no  :  I 
will  not  believe,  that  any  who  reflect  on  what 
has  been  said,  in  these  pages,  will  ever  cherish  a 


245 


thought  so  diabolical.  I  will  persuade  myself, 
that  a  regard  for  the  welfare  of  their  coiuitry,  if 
no  higher  motive,  will  induce  them  to  respect  the 
Christian  Religion.     And  every  pious  heart  will 

say,  RATIIEll  LET  THE  SUN  BE  D.VKKENED  IN  THE 
HEAVENS,    THAN    THE    PRECIOUS    LIGHT    OF    THE 


^lottn. 


Note  A. 

Mohammed  asserted,  that  while  he  was  in  his  bed  one 
night,  the  angel  Gabriel  knocked  at  lus  door,  aiul  (hat  w  lien 
he  went  out,  he  saw  him  with  seventy  pair  of  expanded 
wings,  whiter  than  snow,  and  clearer  than  crystal.  The 
angel  informed  him  that  he  had  come  to  conduct  him  to 
lieaven  ;  and  directed  him  to  mount  an  aiiin-.al,  which 
stood  ready  at  the  door,  and  which  was  between  the  na- 
ture of  an  ass  and  a  mule.  The  name  of  this  beast  was 
Alborak,  in  colour  whiter  than  milk,  and  swift  as  light- 
ning. But  when  the  prophet  went  to  mount,  the  animal 
proved  refractory,  and  he  could  not  seat  himself  upon 
its  back,  until  he  promised  it  a  place  in  paradise. 

The  journey  from  Mecca  to  Jerusalem  was  performed  in 
the  twinkling  of  an  eye.  When  he  arrived  at  the  latter 
place,  the  departed  prophets  and  saints  came  forth  to 
meet  him,  and  saluted  him.  Here,  he  found  a  ladder  of 
light,  and  tying  Alborak  to  a  rock,  he  followed  Gabriel 
on  the  ladder,  until  they  arrived  at  the  first  heaven, 
where  admittance  was  readily  granted  by  the  porter, 
when  he  was  told  by  Gabriel,  that  the  person,  who  ac- 
companied him,  was  Mohammed,  tlie  prophet  of  God, 
Here,  he  met  an  old  decrepit  man,  who  it  seems  was  no 
other  than  ourfather  Adam;  and  vvhogreatly  rejoiced  at  hav- 
ing so  distinaiuished  a  son.     He  saw  also  innumerable  an- 


248 

gels,in  the  shapes  of  birds,  beasts,  and  men.  This  heaven 
was  made  of  pure  silver,  and  he  saw  the  stars  suspended 
from  it,  bj  chains  of  gold. 

In  like  manner  he  ascended  to  the  second  heaven,  a 
distance  of  five  hundred  years  journey,  which  was  of 
pure  gold,  and  contained  twice  as  many  angels  as  the 
former.     Here,  he  met  Noah.     Thence  he  proceeded  to 
the  third,  which  was  made  of  precious  stones,  where  he 
met  Abraham.     The  fourth  was  all  of  emerald,  where  he 
met  Joseph,  the  son  of  Jacob.     In  the  fifth,  which  was  of 
adamant,   he  met  Moses.     In   the  sixth,  which  was  of 
carbuncle,  he  saw  John  the  Baptist.     In   the   seventh, 
which  was  made  of  divine  light,  he  saw  Jesus  Christ, 
and  commended  himself  to  his  prayers.     All  the  persons 
he  had  seen  before,  however,  begged  an  interest  in  his 
prayers.     Here  Gabriel  informed  him,    that  he  could  go 
no  further,  and  he  proceeded  alone,   through  snow  and 
water,  until  he  came  near  the  throne  of  God,  when  he 
heard  a  voice  saying,  "  0  Mohammed,  salute  thy  Creator!" 
He  was  not  permitted  to  come  near  the  throne  of  the 
Almighty,  on   the  right  side  of  which  he  saw  inscribed, 
this  sentence,  there  is  no  God  but  God,  and  Moham- 
med IS  HIS   PROPHET,  which  is  the  fundamental  article  of 
tiie  Mohammedan  creed. 

After  being  permitted  to  hold  a  long  conversation  with 
t1ie  Creator,  he  returned  as  he  came,  and  found  Alborak 
ready  to  convey  him  home,  on  whose  back  he  swiftly 
glided  again  to  Mecca.  All  this  happened  in  the  space  of 
the  tenth  part  of  one  night. 

In  the  third  heaven,  he  says,  he  saw  an  angel  of  so 
great  a  size,  that  the  distance  between  his  eyes  was  ©f 


249 

seventy  thousand  days  journey.  This  was  the  angel  of 
death,  who  has  a  large  table  before  him  in  which  he  is 
ever  writing  and  blotting  out :  whenever  a  name  is  blot- 
ted, tlie  person  immediately  dies.  He  speaks  also  of 
another  angel,  in  the  sixth  heaven,  which  had  seventy 
thousand  heads,  and  as  many  tongues.^' 

*  Koran,  Surat  xvii. 


Note  B. 

The  Abbe  Paris  was  the  oldest  son  of  a  counsellor  of 
Paris,  but  being  mucli  inclined  to  a  life  of  devotion,  he 
relinquished  a  patrimony  to  his  younger  brother,  and 
retired  to  an  obscure  part  of  Paris,  where  he  spent  his 
life  in  severe  penance,  and  in  charitable  exertions,  for 
the  relief  of  the  distressed  poor.  He  was  buried  in  the 
ground  of  tlie  church  of  St.  Medard,  near  the  wall,  where 
his  brother  erected  a  tx)mb-stone  over  tlie  grave.  To  this 
spot  many  poor  people,  who  knew  his  manner  of  life, 
came  to  perform  their  devotions,  as  much,  probably,  out 
of  a  feeling  of  gratitude,  as  anything  else.  Some  among 
the  devotees,  who  attended  at  this  place,  professed  that 
they  experienced  a  salutary  change  in  their  ailments. 
This  being  noised  abroad,  as  the  Abbe  had  been  a  zealous 
Jansenist,  all  who  were  of  this  party  encouraged  the 
idea  of  miracles  having  been  performed,  and  multitudes. 


250 

who  were  indisposed,  were  induced  to  go  to  the  tomb  of 
the  saint ;  and  some,  as  they  confessed  before  a  compe- 
tent tribunal,  were  persuaded  to  feign  diseases  which 
they  never  had.  It  is  a  fact,  however,  that  the  greater 
part  received  no  benefit,  and  that  more  diseases  were 
produced  than  were  cured ;  for,  soon,  many  of  the  wor- 
shippers were  seized  with  convulsions,  from  which  pro- 
ceeded thesect  of  Convtdsionists,  which  attracted  attention 
for  many  years.  It  was  soon  found  expedient  to  close  up 
the  tomb ;  but  cures  were  still  said  to  be  performed  by 
the  saint,  on  persons,  in  distant  places.  The  Jesuits 
exerted  themselves  to  discredit  the  whole  business,  and 
the  Archbishop  of  Paris  had  a  judicial  investigation  made 
of  a  number  of  the  most  remarkable  cases,  the  results  of 
which  were  various,  and  often  ludicrous,.  A  young  wo- 
man, said  to  have  been  cured,  at  the  tomb,  of  blindness 
and  lameness,  was  proved  to  have  been  neither  blind  nor 
lame.  A  man  with  diseased  eyes  was  relieved,  but  it  ap- 
peared that  he  was  then  using  powerful  medicine,  and 
that  after  all,  his  eyes  were  not  entirely  healed.  A  certain 
Abbe  who  had  the  misfortune  to  have  one  of  his  legs 
shorter  than  the  other,  was  persuaded  that  he  experi- 
enced a  sensible  elongation  of  the  defective  limb,  but  on 
measurement  no  increase  could  be  discovered.  A  wo- 
man in  the  same  situation  danced  on  the  tomb  daily, 
to  obtain  an  elongation  of  a  defective  limb,  and  was 
persuaded  that  she  received  benefit  ;  but  it  was  ascer- 
tained, that  she  could  have  to  dance  there  fifty  four 
years,  before  the  cure  would  be  effected  at  the  rate  at 
which  it  was  procepdinfiij :  bnt  for  the  unfortunate  Abbe, 


251 


seventy  two  years  would  have  been  requisite.  In  short, 
the  whole  number  of  cures,  after  examination,  Mas  redu- 
ced to  eight  or  nine,  all  of  which  can  easily  be  account- 
ed for,  on  natural  principles  -,  and  in  several  of  these  in- 
stances, the  cures  were  not  perfect. 


P  I  N  I  ?. 


ERRATA. 

'lie  Page  bearing  Folio  139,  ouglit  to  br,  120. 


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DATE  DUE 


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